God who ſerves himſelf ſometimes with criminals to execute his deſignes, And the Lord ſaid unto Satan: whence comeſt thou? Then Satan anſwered the Lord, and ſaid from going to and fro in the earth, & from walking up & down in it. and who imployes devils to make angells, demanded an account of him of his actions, and his voyages, not that he was ignorant of his deſigns, but that he would have from his own mouth what he had read in his heart. This ſubtile ſpirit who knowes well enough that God knowes all things, confeſſed to him that following his inclinations; he had runne over all the earth, and that nothing comforted him ſo much, as to know he ſhould have many companions in his miſery, becauſe he had many in his ſinne.

God who disdains not to treat with Devills when the ſalvation of man is concerned in it, And thē Lord ſaid unto Satan, haſt thou conſidered my ſervant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, & eſcheweth evill? replyes to him in theſe terms: Haſt thou not conſidered the fidelity of my ſervant Job? have not thy eyes ſeen that excellent Piety, that amongſt all men one cannot finde his equall?

The Divell who hath no greater pleaſure then to exaggerate our faults, Then Satan anſwered the Lord, and ſaid, Doth Job fear God for nought? and beat down our good works, replies: the piety of Job deſerves not thoſe praiſes which you give him, he is wel paid for his ſervices; and that ſlave would be very wicked who did not love ſo liberall a Maſter.

And beſides you have ſo covered him, that one cannot touch him: Haſt not thou made an hedge about him, and about his houſe, and about all that he hath on every ſide? thou haſt bleſſed the worke of his hands, and his ſubſtance is increaſed in the land. your Angells watch about his houſe, and their care extends it ſelf over all his eſtate, that it is ſufficient to belong to him, for to be ſafe. The ſun hath no favorable influences but for him. Heaven hath no dew but to enrich his lands; and his flocks exempt from thoſe diſeaſes which ſpoyle others, are ſo grown that the moſt firtile fields can hardly feed them. But put forth thine hand now, and touch all that he hath, and he will curſe thee to thy face.

You ſhould try his vertue to know it, and though I read not the hearts of men, I aſſure my ſelf that if your hand which puniſheth us, had lively touched him, he would change his praiſes into blaſphemies, and make you ſee that he loves you not but out of intereſt. And the Lord ſaid unto Satan, Behold, all that he hath is in thy power; onely upon himſelf put not forth thine hand. So Satan went forth from the preſence of the Lord.

God who knew the ſtrength of Job, and would make his vertue ſhine by his misfortune, condeſcending in appearance to the deſires of the Divell, ſaid to him, I make over to thee the Houſe of my ſervant, and reſerving nothing but his perſon, I give thee power to exerciſe thy cruelty upon all that belongs unto him. Scarce had he ended theſe words, when the Divell like lightning deſcended upon the earth to ſearch occaſions to ruine Job, And there was a day whe his ſons & his daughters were eating and drinking wine in their eldeſt brothers houſe and to triumph over his patience.

The hatred which he hath conceived againſt men permitted him not long to deferre his deſigne, and his ingenuous malice furniſhed him with means enough to make it quickly ſucceed. For as the children of Job were in the houſe of their eldeſt brother who entertained them, And there came a meſſenger unto Job, and ſaid, The Oxen were plowing, and the Aſſes feeding beſide the. and as their father who knew of this meeting ſeemed to be leſſe prepared againſt this misfortune.

A meſſenger comes and tells him, And the Sabeans fell upon them, and took them away, yea, they have ſlaine the ſervants with the edge of the ſword, & I only am eſcaped alone to tell thee. that while his Oxen were plowing, and his Aſſes paſſing quietly by them in the field, the Sabeans arrived upon a ſuddain had carryed them away, that his ſervants who would put themſelves on their defence had bin cruelly aſſaſſined, and that he onely was eſcaped from their hands to bring him the news.

This ſad meſſenger had not finiſhed his diſcourſe, While he was yet ſpeaking, there came alſo another, & ſaid, the fire of God is fallen from heaven, & hath burned up the ſheep, & the ſervants, and conſumed them, & I only am eſcaped alone to tell thee. when there came in another, who advertiſed him that lightning was fallen from heaven, that ravaging the plain it had devoured all his ſheep, with the ſhepherds which kept them, and that it ſeemed that God had not preſerved him from this diſaſter, but that he might give him notice of it.

Scarce had he ſhut his mouth, While he was yet ſpeaking, there came alſo another, & ſaid, The Caldeans made out 3 bands, & fell upon the Camels, and have carried them away, yea, and ſlaine the ſervants with the edge of the ſword, and I only an eſcaped alone to el • thee. but in came a third with aſtoniſhment in his Countenance, and ſadneſſe in his heart, who told him, that the Caldeans divided into three bands had lead away all his camells, that in cold blood they had killed the men that kept them, and that he having placed his ſafety in his flight was alone remaining to come and make him a relation of it.

THeſe diſaſters were not yet publiſhed, Again, there was a day whe the ſonnes of God came to preſent themſelves before the Lord, and Satan came alſo among them to preſent himſelfe before the Lord, when the Angels aſſembled themſelves before God to give him account of their commiſſions, or to receive new ones: The Divell puffed up with ſo great ſucceſſe, and proud of ſo many crimes, fayled not to be there, And the Lord ſaid unto Satan; From whence comeſt thou? And Satan anſwered the Lord, & ſaid, from going to and fro in the earth, & from walking up and down in it. whether it were his pride that brought him thither, or the order of his ſovereign had obliged him to be preſent, when every one had taken his place, & the rankes were diſtributed according to merit. God willing to extort truth from the mouth of Satan, asked him from whence he came, what ſinnes he had committed, and by what artifices he had ſeduced men? the Devill who in his miſery reteins his vanity, anſwered, that being lord of the world he came from viſiting his eſtate, And the Lord ſaid unto Satan haſt thou conſidered my ſervant Job, & that there is none like him in the earth, a perfect and an upright man, one that feareth God, and eſcheweth evil? and ſtill he holdeth faſt his integrity, although thou movedſt me againſt him to deſtroy him without a cauſe and that nothing rendred him more glorious than the great number of ſubjects which depended upon his will.

God who pleaſeth, himſelf in humbling the pride of Devills, and to make them feel their weakneſſes in their enterpriſes, enquired of him, if he had not ſeen his faithfull ſervant Job, if his conſtancy had not aſtoniſhed him, if he had not proved that all his attempts were unprofitable, and that in vain he had obtained power to perſecute him, ſince after he had loſt his children with his goods he had yet conſerved his innocence.

The Devill to whom theſe prayſes were as ſo many reproaches and puniſhments, And Satan anſwered the Lord, and ſaid, skin for skin, yea, all that a man hath will he give for his life. replyed; did the patience of Job ſeem ſo admirable to him? that there needed but a common vertue to ſupport the loſſe of children; that that man was rich enough who was well, and that there was none who to preſerve his body would not willingly abandon his goods.

But if he would receive his counſell, and know, But put forth thine hand now, and touch his bone and his fleſh, & he will curſe thee to thy face what that ſervant whoſe fidelity he prayſed ſo much, carryed in his ſoul, he muſt ſmite his body with ſome violent diſeaſe, take away his health, which he preferred before all his goods, & that he aſſured himſelf that then looſing all reſpect, and adding inſolence to his impiety, he would blaſpheme his name before all the world.

God who knew well that Miſery ſerved but to elevate the vertue of Job, And the Lord ſaid unto Satan, Behold, hee is in thine hand, but ſave his life. and confound the malice of the Devill, abandoned his body to him, and death excepted, gave him permiſſion to try him by all miſerable diſeaſes which may exerciſe the patience of men.

This cruell executioner of Gods juſtice, So went Satan forth from the preſence of the Lord, and ſmote Job with ſore boyls from the ſole of his foot, unto his crowne. had no ſooner received power to torment Job in his perſon, but he deſcended upon earth, and although he doubted that his enterprize would ſucceed to his ſhame, and that the pain of Job would be his own puniſhment, he covered his body with an odious Vlcer, whoſe ſharpe and pricking humour penetrated the very bone, and left no part of him without grief.

This innocent Prince, And he took him a potſherd to ſcrape himſelfe withall; and he fate down among the aſhes. who heretofore ſpake not to his ſubjects but in his Throne, was then ſeated upon a dunghill, and his hands accuſtomed to bear the Scepter were imployed to wipe the matter which diſtilled from his ſores.

His wiſe whom the Divell ſpared not but to imploy in his deſigne, Then ſaid his wife unto him, Doſt thou ſtill retaine thine integrity? Curſe God and die. ſeeing him in this pittifull condition, mocked at his ſimplicity, and without conſidering that there is nothing more glorious then to ſuffer, adviſed him to blaſpheme heaven, and to finiſh his miſeries by a generous death.

Would to heaven it were alwayes ſolitary, Lo let that night be ſolitary, let no joyful voice come therein. that men during its courſe might never make aſſemblies nor accords, and that being fatal to all ſorts of perſons it might receive no praiſe, but be blamed by all the world.

May thoſe themſelves who prefer the nights before the dayes curſe it, Let them curſe it that curſe the day, who are ready to raiſe up their mourning. and thoſe who to ſerve the deſigns of the Devill ſeek them and love them, becauſe they are favourable to their unjuſt deſires, be affraid of this which was the beginning of my life, and my misfortune.

May the ſtarres which make all the beauty of the night be obſcured by the thickneſſe of its darkneſſe; Let the ſtars of the twilight thereof be dark, let it look for light, but have none, neither let it ſee the dawning of the day. may thoſe lights, which wake when we ſleep ſuſpend their influences, and their light till it have finiſhed its courſe, and if it may be may it languiſh eternally after the day and never ſee the morning riſe which brings it to us.

It was too blame that it did not make the wombe which brought me forth, barren; and that letting me enter into the world it ſeemed to conſpire with heaven to render me unhappy. Becauſe it ſhut not up the doores of my mothers wombe, nor hid ſorrow from mine eyes.

Why did not death precede my birth? why was not the wombe of my mother m • Tombe? or if it were decre • I ſhould be borne, ſhould no • the ſame day which ſaw m • borne, have ſeen me die? a • though my life had been compoſed but of ſome houres, ha • it not been too long for 〈◊〉 wretch? Why dyed I not from the womb? why did not I give up the ghoſt when I came out of the belly.

If the midwives had no • been of intelligence with my had fortune, had they not l • me fall when I came out o • the wombe of my mother 〈◊〉 if heaven had not treated m • as an enemy, had not my nurſes refuſed me the dugg; and had not hunger which had kill'd me done me a favour? For now ſhould I have lien ſtill, and been quiet, I ſhould have ſlept, then had I been at reſt.

I ſhould then enjoy a profound reſt; and as I ſhould be inſenſible of all the evils which afflict me, I ſhould keepe ſilence with the dead, and griefe ſhould force no complaints from my mouth: With kings & counſelſers of the earth, which built deſolate places for themſelves: I ſhould ſleepe with Kings, who knowing well that they muſt dye, have made themſelves proud Sepulchers; but not conſidering that their bodies can take up but ſeven foot of earth, have built themſelves rather Solitudes then Tombes. Or with princes that had gold, who filled their houſes with ſilver. The riches wherewith they have filled them, deſerved no difference betwixt their condition and mine, becauſe death makes all things equall; and as it takes from the poore man the ſenſe of his miſeries, it takes from the rich the uſe of his riches.

Or more happy than thoſe Princes, Or as an hidden untimely birth I had not bin; as infants which never ſaw light ſhould I have been as an Abortive, who being an imperfect work of nature, hath no ſenſe of our miſeries, or reſembled thoſe who are conceived and not borne, and who have found death where they received life.

How happy is this condition, There the wicked ceaſe from troubling: and there the weary be at reſt. and how different from that wherein we now live; for thoſe turbulent ſpirits which filled all with tumult, and troubled the peace of the world with their pernicious Artifices, have changed their humour, and breathe nothing but repoſe. And thoſe valliant Warriers, who promiſed themſelves the conqueſt of the Univerſe, have forgotten their glorious deſignes; and as if they were wearied with their paſt travailés, abandon themſelves to the ſhadow of death.

There the people which groaned under Oppreſſion, There the priſoners reſt together, they heare not the voyce of the oppreſſour. are happily delivered from Tyranny; and theſe poore men, which trembled as oft as they heard the name of Subſidies, are cured of all their feares.

The ſame earth covers the great and ſmall; The ſmall and great are there, and the ſervant is free from his maſter. and that common mother, which ſhuts up her children in her boſome, teaches them, that they are of the ſame condition; and thoſe deceitfull qualities which put a difference betwixt men, endure no longer than life; There by a ſtrange wonder the ſlave no more feares his Maſter, and death which hath taken from him his life, hath given him his liberty.

O God, Wherefore is light given to him that is in miſery, and life unto the bitter in ſoule? ſince death is ſo ſweet to the miſerable, why doe you condemne them to live? what pleaſure doe you take to combate their deſires, and to prolong their miſeries? Which long for death, but it cometh not, & dig for it more than for hid treaſures?

For you know that they ſigh inceſſantly after death, and that a covetous man who diſcovers a treaſure hath no • ſo much contentment, Which rejoyce exceedingly, and are glad when they can finde the grave? as a miſerable man who findes a Grave.

Why doe you force th •• to live, eſpecially when th •• want light to lead them, Why is light given to a man whoſe way is hid, and whom God hath hedged in? and that it ſeemes you enviro •• them with darkneſſe for fear they ſhould amend, and 〈◊〉 turne to the good way whi •• they have left?

Wonder not if I take th • part of the miſerable, For my ſighing commeth before I eat, and my roarings are poured out like the water. ſince am one of their number; 〈◊〉 repaſts are intetrupted wi •• my ſighes, and I drink no water but what is mingled 〈◊〉 my teares: the Torrents which ravage the fields, For the thing which I greatly feared is come upon me, and that which I was afraid of, is come unto me. and the •• vers which over-flow make not a noiſe like my cryes: and certainely, I ought to be pardoned theſe exceſſes, for the evill I apprehended is come upon me, and feare hath not left me but to abandon me to griefe. I was not in ſafety, neither had I reſt, neither was I quiet: yet trouble came.

That which vexeth me the moſt is, that my conſcience cannot reproach me with any crime, and that I am ignorant for what ſin heaven puniſheth me; for I have diſſembled the injuries which I have received, and which is difficult enough for miſerable men, I have been ſilent in my ſufferings, and amidſt the tumult of my enemies, I have conſerved the tranquility of my ſoule. Notwithſtanding God, from whom I expected my reward, perſecutes me, and he who ought to protect me, is on my enemies ſide.

Then Eliphaz the Temanite anſwered and ſaid, AFter Job had expreſſed his griefes with ſo much reſentment, If we aſſay to commune with thee, wilt thou be grieved? but who can with hold himſelf from ſpeaking? Eliphaz the moſt ancient of his friends judging that his complaints offended the Divine Juſtice, ſpoke in its defence, and began his diſcourſe in this manner I know not if in the griefe which afflicts you, you are capable of hearing us; and whether our reaſons will not exaſperate your evils, inſtead of ſweetning them. But who can hinder a diſcourſe from coming forth, which is already conceived? who would conceale from his friend thoſe ſentiments which are profitable to his ſoule, and which coming from a good intention, ought in reaſon to produce a good effect?

Behold, thou haſt inſtructed many, and thou haſt ſtrengthened the weakhands. And for to propoſe to you no other examples than your owne, remember that when heaven bleſt your labours, and favoured your deſignes, you gave inſtructions to all the world, and there was not a man who had more addreſſe than you, in comforting the afflicted, and raiſing up the courage of them in whom grief had beaten it down.

Your diſcourſes animated the feeble, Thy words have upholden him that was falling, & thou haſt ſtrengthened the ſeeble knees. if the aſſault of temptations did ſhake them, you aſſured them by your reaſons; and if the apprehenſion of evils to come aſtoniſhed them, you prepared them for them ſo well, that they were never leſſe touched with them than when they ſaw them arrived.

But now it is come upon thee, and thou fainteſt, it toucheth thee, and thou art troubled Notwithſtanding when the tempeſt fell upon your ſelfe, and that the evils of which you had cured others, aſſaulted you, your prudence left you in your need, and the affliction which hath put your ſoul in diſorder, hath made you loſe your courage.

Is not this thy fear, thy confidence, the uprightnes of thy wayes, and • hy hope? Where is that feare and that conſtancy which tendred you admirable, and whoſe juſt temperature made you that you were neither cowardly in fight, nor inſolent in victory? where is that patience gone which ſeemed to be proofe againſt all evils, and which could finde none but what were eaſie to conquer? what is become of that integrity which accompanied all your actions; and which in a corrupt age made you have the name of Juſt?

Remember, I pray thee, who ever petiſhed being innocent? or where were the righteous cut off? But becauſe you take a vanity in the vertues which you have loſt, I pray you remember that God never abandoned the innocent; that he hath alwayes taken the part of the juſt, and never ſuffered them to periſh.

Indeed we have ſeene that thoſe men, Even as I have ſeen, they that plow iniquiry, and ſow wickedneſſe, reap the ſame. who make them ſelves illuſtrious but by their crimes, who doe evill with pleaſure, to whom others miſeries are more ſweet than a plentifull harveſt is agreeable to the Husbandman, By the blaſt of God they periſh, and by the breath of his noſtrils are they conſumed. have not been able to avoid his juſtice; and that as thoſe great Trees which are planted upon the Mountaines, they have been made the ſport of the windes and tempeſts.

Hath not experience taught you, The roaring of the lion, and the voyce of the fierce lion, and the teeth of the young lions are broken. that men who raigned like Lions, that their children who equalled them in cruelty, that their wives who ſurpaſſed them in inſolence, have ended their lives tragically, and that heaven hath made ſeene in their perſons, that it never leaves ſinners without chaſtiſement?

Know you not that thoſe great ones, The old lion periſheth for lack of prey, and the ſtont lions whelpes are ſcattered abroad. who under the face of men carry the hearts of Tygers, and thoſe who not being of the ſame birth, are notwithſtanding of the ſame humour, receive the puniſhments which their ſinnes deſerve; and that as there are no innocent ones abandoned, there are no culpable ones unpuniſhed?

But becauſe you doubt of theſe truths, Now a thing was ſecretly brought to me, and mine eare received a little thereof. and your afflictions themſelvs cannot perſwade you that you are guilty, I ſhall tell you a ſecret which was revealed to me, and truſt you with ſome words, which though they dropt ſoftly into my eare, are imprinted ſtrongly in my heart.

Imagine then that during the horrours of the night, In thoughts from the viſions of the night, when deep ſleep falleth on men. when ſleepe ſliding into the eyes of men, makes it ſelf maſter of all their ſences, and leaves no freedome to the minde but to treat with God, and receive his inſpirations.

A ſtrange feare, Feare came upon me, and trembling, which made all my bence to ſhake. the cauſe of which was hidden from me, ſeized upon my ſoule, and as ſtrong agitations of the minde make powerfull impreſſions upon the body, there was not a part of me but was moved at it; the bones themſelves which ſteme to be the foundations of this living Edifice, felt aſtoniſhment.

IF truth be ſuſpected by you, Call now, if there be any that will anſwer thee, and to which of the Saints wilt thou turne? for being pronounced by the mouth of a mortall man; and if revelations finde no credit in your minde, For wrath killeth thefooliſh man, & envie ſlayeth the ſilly one. conferre with God himſelfe, and ſee if by the aſſiduity of your prayers you can oblige him to anſwer you; or if you have not credit enough to hope this grace from his bounty, addreſſe your ſelfe to the Angels or to the Saints, and demand by their favour what you cannot obtaine by your owne merit: Or if you will beleeve me, give me leave to tell you that your complaints are unjuſt, and that the motions of your anger which tranſport you, are misbecoming a wiſe man: There are none but fooles who ſuffer themſelves to be conquered by this paſſion, as there are none but weake men, and cowards, which ſuffer themſelves to be gnawed by envy, and who make themſelves misfortunes of the felicity of others.

The proſperity of the wicked ought not to trouble you in your affliction, I have ſeen the fooliſh taking root: but ſuddenly I curſed his habitation. for it is not of continuance; and for my part, I have ſeene none whoſe fortune howſoever it ſeemed eſtabliſhed, has been able to ſubſiſt long; whatever glittering it hath had, I have alwaies mocked at it, and preſaged its end, whileſt others admired its greatneſſe. His children are farre from ſafety, and they are cruſhed in the gate, neither is there any to deliver them;

His children ſurvive him not often, they accompany him in his puniſhment, as they have followed him in his ſin; God permits juſtice to take cognizance of their actions, Whoſe harveſt the hungry eateth up, and taketh it even out of the thornes, & the robber ſwalloweth up their ſubſtance and to finde Advocates to accuſe them, and there are none found for to defend them; And as if all their goods were abandoned to pillage, the hungry take away their coyne, the Souldiers carry away their moveables, and the covetous ſeize upon their riches which they had unjuſtly acquired. Although affliction commeth out forth of the duſt, neither doth trouble ſpring out of the ground:

But beſides this conſideration, that which ought to comfort, you, is, that nothing befals man, but by the permiſſion of God: For it is an abuſe to beleeve that the afflictions which oppreſſe us, draw their being from the earth; God ordains them in heaven, and men, which we beleeve the Authors of them, are but the inſtruments of his Juſtice.

If this reaſon, Yet man is borne unto trouble, as the ſparks flie upward. for being too elevated, ſhould not ſatisfie your minde, nature ought to comfort you, who teaches you that flying is not more naturall to the birds, than travaile is to man; who hath no more mortall enemy than repoſe; wherefore whatſoever diſaſter befals me, I ſhould alwayes bleſſe God, and judging favourably of his intentions, beleeve that he afflicted me to try me; and that puniſhments being but the ſeeds of glory, I might lawfully hope for a rich harveſt.

Or conſidering well his greatneſſe, I would ſeek unto God, and unto God would I commit my cauſe: I ſhould ſubmit my ſelfe humbly to his Ordinances, for it is he who doth all that is great in the Univerſe; It is he who produceth all thoſe effects, Which doth great things and unſearchable; marveſ • ous things without number. of which we cannot diſcover the cauſes; It is he who workes all thoſe wonders which raviſh us; and as his power is not bounded, the number of his miracles alſo is not limited.

'Tis he who raiſeth up the vapours, Who giveth raine upon the earth and ſendeth waters upon the fields: who thickeneth them into clouds, and maketh them diſtill in raines for to render the earth fertile; 'Tis he himſelfe who waters it, as well by thoſe waters which fall from heaven, as by thoſe which he hath hidden in its entrailes; And whoſe ſecret raines produce in a thouſand places ſources and rivers.

But that which ought principally to invite you to bleſſe him, is, To ſet up on high thoſe that be low; that thoſe which mourn may be exalted to ſafety. that he takes pleaſure to elevate the humble, and to raiſe ſlaves upon the throne of their Maſters; He diſappointeth the deviſes of the crafty, ſo that their hands cannot perform their enterpriſe that he changeth thornes into flowers; that he comforteth the afflicted, and baniſheth ſadneſſe from their hearts, to make joy grow there? Alſo it is he who makes the deſignes of the wicked fuſtrate, who hinders the effects of their pernicious counſels, and who to confound their fooliſh wiſdome ſuffers not their hands to execute what their mindes had projected. He taketh the wiſe in their own craftineſſe and the counſell of the froward is carried headlong.

But we muſt confeſſe, that his providence never appeares more than when he ſurprizeth the wiſe of the age in their craft, and giving their deſignes a contrary ſucceſſe to what they promiſed themſelves, they receive confuſion where they hoped for glory, and acknowledge by experience that there is no Maxime of State ſo certaine, which may not be overturned by his divine wiſdom.

JOB obſerving by his friends diſcourſe, But Job anſwered and ſaid. that his Reaſons had made no impreſſion in his minde; and that he neither knew the deſigne of God in his afflictions, nor his owne in his complaints, replyed to him in theſe tearms:

T That which hath croſſed you moſt in my complaints is the paſſion which I have for death: Is there not an appointed time to man upon earth? are not his dayes alſo like the dayes of an hiteling? but certainly you would finde it reaſonable if you would remember, that the life of man is a warre, which hath neither truce nor peace, and that his condition is no better than thoſe poore mercenaries whoſe travells have no repoſe.

Alſo as ſlaves covered with ſweat and duſt wiſh nothing more paſſionately than the ſhade for to refreſh them, As a ſervant earneſtly defireth the ſhadow, and as an hireling looketh for the reward of his workes: and reſt to repayre them, and as workemen deſire nothing ſo ardently, as the end of their worke and the recompence of their travaile:

So I have wiſhed nothing more than the end of this unhappy life, So am I made to poſſes moneths of vanity, & weariſome nights are appointed to me. whoſe dayes are and ſo fruitfull in diſpleaſures, and I number the tedious nights which have not ſo many moments in them as they give me troubles.

If I lye downe, When I lye downe, I ſay, When ſhall I ariſe, and the night be gone? and I am full of toſſings to and fro unto the dauning of the day. I wiſh that the day ſtarre were up that I might riſe with it, and when it hath appeared upon our Horizon, its light, which diſſipates the vexations of others augments mine, and as if night were to be the remedy of them, I expect it with impatience; and when it is come I finde that it is unprofitable to my paine.

If my deſires ſeeme extravagant, My fleſh is clothed with worms & clods of duſt, my skin is broken, and become loathſome. you muſt accuſe the cruelty of the evills which I ſuffer, for my body is covered with a thouſand Ulcers; and my skin glued, ſhrivil'd upon my bones, and blacked with the Sun, and the duſt makes thoſe who ſee me take me rather for an apparition, than a man.

Why then ſhould I love my life, My dayes are ſwifter than a weavers ſhuttle, & are ſpent without hope. ſince beſides the evils. which make it odious, it's fragility makes it contemptible? for a thread is not ſo eaſily broken as the web of our dayes and when it is once broken no hand is ſkilfull enough to piece it.

JOB, Then Job anſwered, and ſaid, who ſaw well that his intentions were ſiniſterly interpreted, and that they ſuſpected him to accuſe heaven of injuſtice; to purge himſelfe of this crime, and reclayme his enemy from this errour, ſaid to him:

I agree with you that there is none innocent before God, I know it is ſo of a truth: but how ſhould man be juſt with God? that our perfections compared with his, are reall faults, as our Being compared with his is nothing.

I know that a man being ſo raſh as to diſpute with him, If he will contend with him, he cannot anſwer him one of a thouſand. can carry nothing away in the conflict but ſhame and loſſe, and that of a thouſand things whereof God may accuſe him he ſhal hardly purge himſelfe of one.

If they make warre againſt him with open force, He is wiſe in heart, & mighty in ſtrength: who hath hardened himſelf againſt him, and hath proſpered. he is Almighty; and if they thinke to ſurpriae him by Artifice, he is Wiſdome it ſelfe; he laughs at our attempts and our ſubtilties, and whoſoever oppoſeth his Will, it is neceſſary he reſolve upon an eternall warre.

He looſeneth the Mountaines from their roots, Which 50veth the mountains, and •• ey know not which overturneth them in his anger. he fills the Vallies with their breaches, and he cauſeth this deſtruction ſo ſuddenly, that thoſe who ſhould reſent it can neither foreſee nor avoid it.

He makes the earth tremble when he pleaſeth, Which ſhaketh the earth our of her place, and the pillars thereof tremble: and though it be the center of the world, he makes it change its place when he will, and thoſe columnes which ſerve it for a foundation, ceaſe to be unmoveable when he ſpeaketh.

It was he who without being ayded of men or Angels, Which commandeth the ſun, and it riſeth not: and ſealeth up the ſtars: ſtretched forth the heavens, and rouled them in a circle; and whileſt he might have been wholly taken up in ſo great a deſigne, Which alone ſpreadeth out the heavens, and treadeth upon the waves of the ſea: he walked upon the ſea, and taught that perfidious and proud element obedience and fidelity.

And it is not to be wonderred at, Which maketh Arcturus, Orion, and Pleiades, and the chambers of the ſouth. ſince thoſe conſtellations ſo knowne to the Marriners, and which either preſage tempeſts, or excite them, be the works of his hands: and that they have no influence nor vertue, but what they have borrowed from his power.

Finally, Which doth great things paſt finding our, yea and wonders without number. to paint him in his moſt lively colours, and deſigne him by thoſe qualities which belong to none but him; he does things ſo great, as for not being to be compriſed, they ought to be admired; and the greatneſſe of them does not diminiſh the number, becauſe they are infinite.

As he is powerfull in his deeds, Lo, he goeth by me, and I ſee him not: he paſſeth on alſo, but I perceive him not. he is ſo ſecret in his deſignes, that he can come upon me and I not ſee him, and by the ſame reaſon he can retire himſelfe, and I not perceive him.

His power is ſo abſolute, Behold, he taketh away, who can hinder him? who will ſay unto him, what doeſt thou? that when he examines the guilty, he is not bound to obſerve all the formalities of our Judges; his interrogations are ſo prompt, that it is impoſſible to anſwer to them; and his diſcuſſions are ſo rigorous, that they cannot defend themſelves from them; and though he deale in this manner, there is no one dares ask the reaſon of it.

When our crimes have provoked him, If God will not withdraw his anger, the proud helpers doe ſtoope under him. and to puniſh them he hath taken thunder in his hand, one muſt be without judgment for to think to reſiſt him; The Angels themſelves, who move the heavens, and the Kings which govern the earth, finde no better meanes to appeaſe his anger, than to humble themſelves before him.

Being then but a man by my birth, How much leſſe ſhal I anſwer him, and chuſe out my words to reaſon with him. and a miſerable man by my condition, how ſhould I be able to reply to him in his fury? and with what andacity muſt I be animated to accoſt him my ſelfe, and to ſpeake to him without Interpreter, and without Advocate?

But though my birth were more illuſtrious, Whom, though I were righteous, yet would not anſwer, but I would make ſupplication to my Judge. and my condition more happy, I ſhould not dare to defend my ſelfe againſt him; and knowing that he is my Judge and my Soveraigne; I ſhould uſe rather prayers than Reaſons.

And though I did know that hee would heare them, If I had called, and he had anſwered me, yet would I not beleeve that hee had hearkened unto my voyce. his greatneſſe and my miſery would perſwade me that he would not liſten to them; and I ſhould beleeve that he had done his Majeſty wrong, if he had daigned to entertaine himſelfe with one that is miſerable.

His proceeding agrees with my belieſe, For he breaketh me with a tempeſt, and multiplyeth: my wounds without cauſe. for he is alwayes angry, and never appeares but in clouds, great with thunder and lightning; when I pray him to cure my wounds, he makes me new ones; and to increaſe the griefe of them, he does not diſcover me the cauſe,

He doth not permit my minde to take a little reſt. He will not ſuffer me to take my breath, but filleth me with bitterneſſe. The end of one evill is the birth of another; and oftentimes to overwhelme me, he ordains them to aſſault me in company, and to fall upon me all together.

Wonder not if he treat me thus, If I ſpeak of ſtrength; lo, he is ſtrong: and if of judgment, who ſhall ſet me a time to plead? Power and Juſtice are on his ſide, and as innocent as I am, when he accuſes me, or condemns me, there is not a witneſſe who will depoſe in my favour, nor advocate who dare defend my cauſe.

If I undertooke to juſtifie my ſelf, If I juſtifie my ſelfe, mine owne mouth ſhall condemn me: If I ſay I am perfect, it ſhall alſo prove me perverſe. my mouth and my heart taking his part, would condemne me; and if I had proved by my reaſons that I am innocent, he would make me confeſſe by his, that I am guilty. Though I were perfect yet would I not know my ſoul: I would deſpiſe my life Finally, were I the moſt juſt of men, and did the earth give me a publique teſtimony of it, he could make me loſe the credit of it, and hide from me the purity of my ſoule, for to make my life weariſome.

Wherefore I perſiſt in my firſt opinion, This is one thing, therefore I ſaid it, He deſtroyeth the perfect and the wicked. and maintaine that God, uſing the power which his Soveraignty gives him, he involves the innocent with the guilty, and diſpenſing with our Lawes, he proportions not alwayes the puniſhment to the ſinne, nor recompences to vertues.

If he hold this Maxime, If the ſcourge ſlay ſuddenly, he will laugh at the trial of the innocent. and will not ſpare the juſt when he puniſheth the guilty, let him content himſelfe to kill them once, and not mock at their torments to make them deſpaire. The earth is given into the hand of the wicked he covereth the faces of the judges thereof; if not, where, & who is he?

You would ſay that he governes the earth like a Tyrant, and that he takes pleaſure to blinde the Princes that governe it under him, and to make their depraved wills paſſe for very reaſonable laws, for they cannot deny that he authoriſes thoſe diſorders ſince he diſtributes crownes, and gives them to Tyrants as well as to legitimate Princes.

During theſe diſorders, Now my days are ſwifter than a poſt: they flee away, they ſee no good. my dayes are paſt away more ſwiftly than a Poſt who brings good newes; and during their flight, my eyes have ſeene nothing which may give content to my ſoule.

They have fled away as thoſe Veſſels which carrying fruits, They are paſſed away as the ſwift ſhips: as the eagle that haſteth to the prey. of which the Marriners apprehend the corruption, go with diſplayed Sayles; or as thoſe Eagles who ſearch their prey, and whoſe naturall lightneſſe is alſo aſſiſted by the famine which devoures them.

I Am weary of living, My ſoul is weary of my life, I will leave my complaint upon my ſelf, I will ſpeake in the bitterneſſe of my ſoul. and to ſee the end of my miſeries; I wiſh for the end of my dayes; in the griefe which preſſes me, I cannot keepe ſilence; and becauſe I knew not to whom to betake me, I will ſay unto God, Do not condemne me, ſhew me wherfore thou cotendeſt with me. I muſt ſpeake againſt my ſelfe, and give way to my complaints, to give eaſe to my paines: Whatever then come of it, I will ſay to God, Condemne me not without hearing me, or if you are reſolved upon it, grant to me if you pleaſe one favour, which they refuſe not to the moſt culpable, and declare to me for what ſins you puniſh me.

What advantage can you draw from my loſſes, Is it good unto thee that thou ſhouldeſt oppreſſe, that thou ſhouldeſt deſpiſe the work of thine hands, & ſhine upon the counſell of the wicked? and what profit will come to you if calumny triumph over my innocence, if my enemies ruine the worke of your hands, and if to facilitate the execution of their pernicious deſignes, you aſſiſt them with your power?

Are you ignorant of the eſtate of my life? Haſt thou eyes of fleſh? or feeſt thou as man ſeeth? Are your eyes like ours, which ſee but the appearance of things, and cannot penetrate the bottome of them? Is your knowledge propt upon feeble conjectures, like ours, and can ignorance ſerve you for an excuſe (as it does us) in your judgements?

Are your dayes numbred like ours? Are thy dayes as the dayes of man? are thy yeers as mans dayes? and are your yeares compoſed of thoſe moments which follow one another, and which are the cauſe that we poſſeſſe but the leaſt part of our life?

If your knowledge be infallible, That thou enquireſt after mine iniquity, and ſearcheſt after my ſin? and your durance eternall, what need you ſearch into my ſinnes with ſo much earneſtneſſe, and corture me to make my mouth ſpeake a thing which you may read in my heart?

What neceſſity is there of ſo carefully clearing to you my innocence, Thou knoweſt that I am not wicked, and there is none that can deliver out of thine hand. ſince whereſoever I am, I am alwayes in your power, and there is no one in the world which can take me out of your hands?

Change the your deſigne, Thine hands have made me, and faſhioned me together round about; yet thou doeſt deſtroy me. remember that I am your worke, and that there is no part of my body which is not an effect of your power: Notwithſtanding as if you were but equall, if ſeemes that you have reſolved to ruine me, and that you ſeeke for glory in my overthrow.

Remember that durt is the matter of which you have compoſed me, Remember, I beſeech thee, that thou haſt made me as the clay, & wilt thou bring me into duſt again? and as of ſo weake beginnings, you cannot hope for great progreſſes, it is neceſſary that I periſh preſently, and that having been earth before my birth, I become duſt after my death.

Conſider if you pleaſe that you have given me my being, Haſt thou not poured me out as milk, & curdled me like cheeſe? and as ſhepherds prepare milk and make it curdle into cheeſe, ſo have you diſpoſed of the blood of my mother, and thickning it by the naturall heat you have formed my body of it. Thou haſt clothed me with skin and fleſh, and haſt fenced me with bones & ſinewes.

Of the ſame matter (Divine workeman) you have made a hundred different parts, for the bone which ſuſtaines us, the Nerves which give us motion, and the skin which ſerves us for covering and Ornament, are in their firſt originall but the ſame blood which you have thus diverſified.

As your divine wiſedome leaves nothing imperfect in nature, Thou haſt granted me life and favour, and thy viſitation hath preſerved my ſpirit. you animated this worke with the breath of your mouth, and as your providence abandons not your creatures, you conſerved that by your care, which you have produced by your mercy.

Although it ſeeme you agree not with me in all this diſcourſe, And theſe things haſt thou hid in thine heart: I know that this is with thee. and that to conceale your ſentiments from me you treat me rather as your enemy then as your creature, I know that you retaine the memory of the favours which you have done me, and that you cannot reſolve to ruine a man, whom you have ſo much obliged,

But if theſe conjectures are true, If I ſin, then thou markeſt me, and thou wilt not acquit me from mine iniquity. why then do you puniſh me? the ſins of my youth cannot be the cauſe, for I have repented of them, and you have pardoned them, why then am I not exempt from the puniſhment, if I am abſolved from the offence?

Whatſoever it be, If I be wicked, wounto me, and if I be righteous, yet will I not lift up my head: I am full of confuſion, therefore ſee thou mine affliction: you ought not to puniſh me with ſo much rigour, for if I am guilty, I ſhall bee unhappy enough, my ſinne ſhall ſerve me for puniſhment; and if I am juſt, my innocence ſhall not cauſe in me any vanity, for, alas, whence ſhould he have it, whom you make drunke with teares, and whom you ſurfet with miſeries.

Notwithſtanding as if I were the proudeſt of men, For it increaſeth: thou hunteſt me as a fierce Lion: and again, thou ſheweſt thy ſelfe marvellous upon me. you treat me like a ſavage beaſt: The huntsmen exerciſe not more cruelties upon a furious Lioneſſe, then you exerciſe upon me; and when I beleeve that my miſeries are about to end, you returne more animated then ever, and make me ſuffer new ones, which beget aſtoniſhment and horror in the minds of thoſe who behold them. Thou reneweſt thy witneſſes againſt me, and increaſeſt thine indignation upon me; changes and war are againſt me.

All your creatures ſerve for your anger; your Angels and your Devils are witneſſes which depoſe againſt me; and the diſeaſes which aſſault me, are the ſouldiers which defend your quarrell.

Since you did reſerve me for ſo many miſeries, Wherfore then haſt thou brought me forth out of the wombe: Oh that I had given up the ghoſt, and no eye had ſeen me. why did you take me out of the womb of my mother? and ſince you have concluded that I ſhould be the Fable of the world, and that my miſery ſhould be as ſhamefull as it is unjuſt, why did you not oblige death to take away my life, I ſhould have been, as though I had not been; I ſhould have been carried from the wombe to the grave. for to conſerve my honour?

I ſhould be now as if I had not been, and without paſſing through thoſe different degrees of a long & miſerable life, I ſhould have been carryed from the Cradle to the Grave, and from the wombe of my proper Mother into the boſome of my common one. Are not my dayes few? ceaſe then, and let me alone, that I may take comfort a little.

Shall my deſires never be heard? ſhall the yeares which ſeem ſo ſhort to contented men, and ſo long to the unhappy, never end with me? & will you (Lord) never give me any truce to ſigh forth my griefs with freedom? Before I go whence I ſhall not return, even to the land of darkneſſe, and the ſhadow of death.

Grant me this favour before I leave the world, and that to obey the decree which you have pronounced againſt all men, A land of darkneſſē, as darkneſſe it ſelf, and of the ſhadow of death, without any order, and where the light is as darkneſſe. I returne to the boſome of the earth, where the light never diſſipates the darkneſſe, where happineſſe never ſucceeds miſery, where Death never ſuffers life, where order raignes no more, and where Confuſion hath eſtabliſhed her empire.

CHAP. XI WHen grief had ſhut up the mouth of Job, Then anſwered Zophar the Naamathite, and ſaid, Zophar his third friend, who took all his words for blaſphemies, ſayd to him with more paſſion then charity, Sould not the multitude of words be anſwered? and ſhould a man full of talke be juſtified?

You muſt needs be barren in reaſons, ſince you are ſo fruitfull in injuries: and we may well inferre that prudence hath little part in your actions, ſince after having ſpoken ſo long, you yet make difficulty of hearing us. Should thy lies make men hold their peaces, and when tho • mockdſt, ſhould no man make thee aſhamed?

You have too much vanity if you beleeve that men be obliged to approve your diſcourſes, and to ſuffer you to be inſolent, becauſe you are miſerable; your ſcurrilities would well deſerve cenſures, and tis to treat you with too much ſweetneſſe, to confute them by our reaſons, and to give you good advice for injuries. For thou haſt ſaid, my doctrine is pure, and I am clean in thine eyes.

You have ſaid with a high inſolence, that your words and actions were pure, and that God himſelf in his tribunall where he examines all things with rigour, could condemne nothing in your perſon.

You would change your language if he had converſed with you: But oh that God would ſpeak and open his lips againſt thee! and if doing you an honour whereof you are unworthy, he had opened his mouth to declare to you his ſecrets.

You would ſee that one muſt be very juſt to obſerve all his lawes, And that he would ſhew thee the ſecrets of wiſdome, that they are double to that which is! knowe therefore, that God exacteth of thee leſſe then thine iniquity deſerveth. and whatſoever good opinion you have of your innocence, you would acknowledge that the paines which you ſuffer, are much leſſe then your ſinnes, and that God never had ſo much rigour but that he hath more bounty.

Your pride is the cauſe of your deſtruction, Canſt thou by ſearching finde out God? canſt thou finde out the Allmighty unto perfection? and without conſidering that you cannot conceive the leaſt workes of God, you would comprehend his perfections, and know why his providence permitts the juſt to be unhappy.

How raſh are your thoughts and how preſumptuous is your ignorance! It is as high as heaven, what canſt thou do? deeper then hell, what canſt thou know? God is more elevated then the heavens, and you thinke to know him; he is more profound then the Abyſſes, and you thinke to ſound him.

And if it be permitted to uſe tearmes wherewith we deſcribe Bodyes, The meaſure thereof is longer then the earth, and broader then the ſea. for to deſcribe the greateſt of ſpirits, he is longer than the earth, and broader then the ſea; and you thinke to comprehend him? The earth is very great, and the vaſte fields which it containes are ſenſible proofs of its greatneſſe. The ſea is very large, and thoſe plaines of which our eyes cannot ſee the extremities, give us good teſtimonies of it: Both of them though have their bounds, and the being of God being infinite can have no limits.

His power which is no leſſe then his immenſity, If he cut off, and ſhut up or gather together, then who can hinder him? finds nothing which reſiſts it, and if he would ruine his workes, or reduce them to that firſt confuſion which he ſo wiſely untangled at the birth of the world, For he knoweth va ••• men; he ſeeth wickedneſſe alſo; will he not conſider it? there is none who can oppoſe himſelf to his deſignes. But that which ought moſt to aſtoniſh us, is, that as he knows the weakneſſe of men, he is not ignorant of their malice, and if he be good enough to execute the one, he is juſt enough to puniſh the other.

It is injuriouſly then that vayne Man boaſts himſelf; For vain man would be wiſe, though man be horn like a wilde aſſes colt. and like a young Colt which hath never beene backed, he eſteems himſelfe born free, and that without doing him violence they cannot preſcribe him Lawes. If thou prepare thine heart, and ſtretch out thine hands towards him.

You pleaſe your ſelfe in theſe ſentiments, ſince you accuſe the juſtice which punisheth you, and your obſtinate heart provokes the wrath of God, when your hands lifted up to heaven implore his mercy.

But if reforming your actions and your words you baniſh Sin out of your Soule, If iniquity be in thine hand, put it far away, and let not wickednes dwell in thy tabernacles. and if ſwearing an eternall divorce with impiety, you never receive it in your houſe:

Then you may lift up your eyes without confuſion; For then ſhaſt thou lift up thy face without ſpot, yea, thou ſhalt be ſtedfaſt, and ſhalt not feare. and as there ſhall be no diſorder in your ſoul, there ſhall be no ſhame ſeen upon your face; your happineſſe ſhal be ſo perfect, that you ſhall have no more evills to feare, nor good things to deſire.

You ſhall be ſo content, Becauſe thou ſhalt forget thy miſery, and remember it as waters that paſſe away. that the pleaſure which you ſhall taſte, ſhall deface the remembrance of your paſt miſeries, and it ſhall be as hard to call them againe as the waters of a river which are glided away.

Your glory which ſeems now to be darkned, And thine age ſhall be clearer then the noon-day; thou ſhalt ſhine forth, thou ſhalt be as the morning. ſhall cleer up like the Sun in its Meridian; and when you thinke your ſelfe to be in your ſetting, you ſhall riſe with as much luſtre, as the ſtar which brings us back the day. And thou ſhalt be ſecure, becauſe there is hope, yea, thou ſhalt dig about thee, and thou ſhalt take thy reſt in ſafety.

And if it happen that any misfortune threaten you, hope ſhall never abandon you in danger, you ſhall ſltepe with as much ſecurity as if you were in a town of warre, ſhut up with ditches, Alſo thou ſhalt lie down, and none ſhall make thee afraid, yea many ſhall make ſute unto thee. and defended with Bulwarkes.

You ſhall enjoy a profound repoſe which your enemies ſhall not be able to trouble; thoſe who deſpiſe your bad fortune, ſhall implore your favour, and changing their reproaches into prayers, they ſhal, beg your ſuccour in their need.

But the wicked ſhal lift their eyes to heaven in vaine, But the eyes of the wicked ſhall faile, and they ſhall not eſcape, and their hope ſhall be as the giving up of the ghoſt. and ſhall not get aſſiſtance thence: the earth ſhall be no longer favourable to them; for in their dangers they ſhall not finde a ſanctuary to retire to, and in their neceſſities, they ſhall be conſtrained to wiſh what others are afraid of.

CHAP. XIII YOu may judge by my diſcourſes that I have well comprehended yours, Lo, mine eye hath ſeen all this, mine eare hath heard & underſtood it. and that you have ſpoken nothing which my ear hath not well heard, and my mind better conceived.

You ſee that our knowledge is equall; What ye know, the ſame do I know alſo, I am not inferiour unto you. That I am not ignorant of what you know, and that it was without vanity that my ſcience gave not place to yours.

Wherefore I will henceforth addreſſe my words to the Almighty, Surely I would ſpeak to the Almighty, and I deſire to reaſon with God. and without loſing more time in conferring unprofitably with you, I will diſpute boldly with him.

But I deſire firſt to make you ſee, But yee are forgers of lies, ye are all Phyſitians of no value. that you take pleaſure in inventing lyes, and that one of your moſt ordinary exerciſes is to teach pernicious maxims, and to defend them by worſe reaſons.

You have done all your endeavours, Yea, tho • coſteſt off ſear, and reſtraineſt prayer before God. to baniſh out of the world the feare of God and after theſe impudent words, which offend h • aven and earth, you will not have recourſe to prayer, which though is the ſole meanes that remaines to appeaſe God, and the onely remedy which you have to ſweeten your miſeries.

For whereas your miſery ought to have put regrets and fighs in your mouth; For thy mouth uttereth thine iniquity, and thou chooeſt the tongue of the crafty. your iniquity hath put injuries there and in hearing you ſpeake one may ſee that you uſe the language of blaſphemers, and that you have a deſigne to imitate them.

But without putting my ſelf to the trouble to reply to you, Thine own mouth condemneth thee, and not I: yea, thine own lips teſtifie againſt thee. your own mouth ſhall condemn you, and diſavowing all the maximes which you have in • iſcreetly uttered, and you ſhall prevent our anſwers, and change your opinion.

Do you think your ſelfe the firſt of men either in birth or merit? Art thou the firſt man that was born? os waſt thou made before the hills? And would your folly have perſwaded you that at your age, you were formed before the mountains, and that being as ancient as the world there hath nothing paſt in all ages, whereof you have not had a perfect knowledg?

Have you entred into the Counſell of God for to give him advice? Haſt thou hea • d the ſecret of God? and doſt thou reſtraine wiſedome to thy ſelfe? have you conteſted concerning any buſines with him? have you found that his wiſdom was inferiour to yours, and that he had need of your inſtructions, for the conduct of the univerſe?

But without flattering your vanity with ſuch high compariſons, What kooweſt thou that we know not? What underſtandeſt thou, which is not in us. what do you know that we are ignorant of? and what truth do you underſtand which are hidden from us?

If you thinke to prevaile with the conferences which you have had with the antients of your ſtate, With us are both the gray-headed, and very aged men, much elder then thy father. you muſt know that we treat every day with men who are more ancien tand more wiſe then your maſters.

You complaine of your loſſes, Are the conſolations of God ſmall with thee? Is there any ſecret thing with thee? and as if your evill were without remedy, you ſpeak to God without reſpect: Certainly if you had ever ſo little of your ſenſes left you, you would judge that nothing were more eaſie with him, then to reeſtabliſh you in your former fortune; and it may be he would already have done it, iſ the inſolence of your words had not hindred him.

Why does your pride raiſe you above your condition? Why doth thine heart carry thee away? and what doth thine eyes winke at. why do they read in your eyes that you have thoughts of vanity in your heart, and that you conceive deſigns that ſurpaſſe your power?

Why does your minde revolt againſt God? That thou tu • neſt thy ſpirit againſt God, and letteſt ſuch words go out of thy mouth? why does your raſh tongue accuſe his Providence? and why do you utter words which offend his Juſtice?

I know you often alledge your innocence; What is man, that he ſhould be cleane? and he that is borne of a woman that he ſhould be righteous? but can one be formed of earth, and not ſullyed with ſin? and can one call himſelf the ſonne of a woman, and boaſt of being juſt?

Amongſt thoſe great men who by their piety have acquired the name of Saints, Behold, he putteth no truſt in his Saints, yea, the heavens are not cleare in his ſight. there have been found ſome unfaithfull: and amongſt the angels, which are the principall Ornaments of Heaven, there have been found apoſtates.

Will you never give over ſpeaking with ſo much peeviſhneſſe, How long will it be ere thou make an end of thy words? marke, and afterwards we will ſpeake. and will you never heare our reaſens to engage us to heare yours?

It is injuſtice to treat men like beaſts, Wherefore are we counted as beaſts, and reputed vile in your ſight? and to deſpiſe diſcourſes, which for wanting politeneſſe and ornament, do not want reaſons, nor truth.

But this fault ought to be pardoned you, He teareth himſelfe in his anger: ſhall the earth be forſaken for the • ? and ſhall the rocke be removed out of his place? ſince letting your ſelfe be carryed away by the fury which poſſeſſeth you, you imagine that the earth ſhall be forſaken when you dye, and that the mountains ſhall change their place, if you change your condition.

Do no you know that the proſperity of the wicked diſperſeth it ſelfe as ſoone as it appeares, Yea, the light of the wicked ſhall be put out, and the ſparke of his fire ſhall not ſhine. and that if fortune have l • ſt •• e, ſhe hath no continuance?

The glory • f his houſe ſhall • e darkened, The light ſhall be darke in his tabernacle, and his candle ſhall be put out with him. and if any conjectures abuſe me not, his pompe ſhall become mournfull, and the lamps which gliſtered over his head during the pride of his feaſts, ſhall give no more light, or if they give any it ſhall be but to ſhine upon his tombe. The ſteps of his ſtrength ſhall be ſtraitned, and his owne councell ſhall caſt him down.

He ſhall looſe his courage in the midſt of his enterpriſes, and his counſell ſhall ſerve but to advance his overthrow, and precipitate him into miſery.

His indiſcretion, For he is caſt into a net by his own feet, and he walketh upon a ſnate. and Divine juſtice ſhall make him fall into ſnares which he had prepared for the innocent, and when he ſhal labour to get out, he ſhall entangle himſelfe further in.

His feet ſhall be ſtopt in the net, The grin ſhall take him by the heele, and the robber ſhall prevail againſt him. and the paines which he ſhall take to disingage himſelf, ſhall cauſe an unſupportable thirſt, whoſe hear ſhall no leſſe torment him, then the loſſe of his liberty.

Anger, He hath alſo kindled his wrath againſt me, and he counteth me unto him; as one of his enemies. which animated him againſt me, hath made him forget that I was the worke of his hands, and my miſfortune hath perſwaded him that I was his enemy.

In theſe thoughts he hath commanded his Souldiers to aſſault me, His troups come together, and raiſe up their way againſt me, and encamp round about my rabernacle. and as his Orders are alwayes followed, they have entred upon my Lands, where after having done a thouſand ſpoyles, they have beſieged my houſe, and made themſelves maſters of it.

I thought that in this diſaſter my neighbours would comfort me; He hath put my brethren far from me, & mine acquaintance are verily eſtranged from me. but whether the greatneſſe of my evill hath aſtoniſhed them, or the juſtice of God ſcattered them, they have kept farre from me, as if they had been ſtrangers.

Thoſe with whom nature had tyed me, My kinſfolk have vailed, and my familiar friends have forgotten me. have moſt baſely abandoned me, and thoſe with whom amity, more ſtrong than nature, had ſtraitly united me, have moſt unjuſtly forgotten me.

My Domeſtiques themſelves have loſt the reſpect which they owed me, They that dwell in mine houſe, and my maids, count me for a ſtranger: I am an aliant in their ſight. and when ſince my miſfortune they appeared before me, they ſeemed to ſpeake as if they had never knowne me.

When I called the ſlaves which owed me their liberty, I called my ſervant, & he gave me no anſwer: I entreated him with my mouth they would not daigne to anſwer me, and they themſelves, who heretofore knew not my intentions but by the mouth of another, have deſpiſed the prayers which came out of mine owne.

It is no wonder if that ſort of people who love not but for intereſt have forgotten me, My breath is ſtrange to my wife, though I entreated for the childrens ſake of mine owne body. when mine owne wife cannot endure me, but the ſtinking of my breath drives her away; and when my prayers, mixt with teares and ſighs, cannot ſtay the children which my other wives have given me.

Finally, my miſery is arrived to this point, Yea, young children deſpiſed me, I aroſe, and they ſpake againſt me. that fooles which make men ſport mock at me; preſent and abſent I am the ſubject of their laughter, and they never are found more pleaſant than when they play the Buffoones at my expence.

I pardon their folly this inſolence, All my inward friends abhorred me • and they whom I loved, are turned againſt me. but I cannot endure that thoſe wiſe men, of whom heretofore I tooke counſell, and who received my advice as Oracles, ſhould be afraid of my perſon; and that he who amongſt them was moſt obliged to me, is now the moſt ingratefull.

Theſe evils, My bones cleaveth to my skin, and to my fleſh, and I am eſcaped with the skin of my teeth. as rigorous as they are, would ſeeme ſupportable to me, if I felt no other in my body, which are ſo much the more ſenſible to me, as they are more true: But the Fever which devoures me hath conſumed my fleſh; the skin which covered it, is faſtned to my bones, and the fury of that evill which disfigures all my face, hath left me nothing but the lips about the teeth to form words and complaints.

At the ſight of ſo many evils be touched with pitty; Have pitty upon me, have pitty upon me, O ye my friends, for the hand of God hath touched me. and you who make profeſſion of loving me, have compaſſion of my griefes, becauſe their exceſſe makes you ſee that it is an incenſed God which is the Author of them.

Why doe you agree with him to perſecute me, Why do you perſecute me as God, and are not ſatiſfied with my fleſh? and why imitating the cruelty of Savage Beaſts which live upon mans fleſh, do you feed your ſelves with my miſeries?

Where is the man that will lend me his hand to write the Regrets of my mouth; Oh that my words were now written, Oh that they were printed in a book! and who will be the Engravor to carve them upon lead, or ingrave them in marble to informe Poſterity? That they were graven with an iron pen and lead, in the rock for ever!

Theſe wiſhes do no injury to my hopes, for with whatſoever tearmes I ſerve my griefe, For I know that my Redeemer liveth, and that he ſhall ſtand at the latter day upon the earth. I know that he from whom I expect my ſalvation, is living, and that after he hath tryed my patience, he will bring me out of that miſerable condition to which I am reduced.

And I may well believe it, And though after my skin, worms deſtroy this body, yet in my fleſh ſhall I ſee God. ſince faith perſwades me that I muſt riſe againe after my death, that my bones ſhall once againe be clothed with fleſh, that in my owne body I ſhall ſee the God which I adore, and heare from his mouth a ſentence favourable to my innocence,

With what reaſons ſoever they combate my beliefe, Whom I ſhall ſee for my ſelfe, and mine eyes ſhal behold, and not another, shough my reins be conſumed within me. I hold aſſuredly that his goodneſſe having obliged him to make himſelf man, my eyes ſhall finde their happineſſe in his body, that in ſpight of death, which ſhall have deſtroyed me, I ſhall live again, that changed in condition only, and not in nature, I ſhall ſee my God in his glory: And this hope which I conſerve in my ſoule, is the onely conſolation which I receive in my diſpleaſures.

If you are of the ſame opinion why doe you proſecute me? But ye ſhould ſay, Why perſecute ye him, ſeeing the root of the matter is found in me? and if you believe that heaven will one day crowne my patience, why doe you forge calumnies to oppreſſe my innocence?

Change your deſigne then, Be ye fraid of the ſword: for wrath bringeth the puniſhments of the ſword, that ye may know that there is a judgment. profit by the advice which I give you, fly that revenging ſword, which leaves not ſins unpuniſhed: and to entertaine your ſelfe in this good reſolution, remember that God will be our Common Judge, and that our differences ſhall be determined in his preſence.

SOphar, Then anſwered Zophar the Naama • hite, and ſaid, who would take advantage of the laſt words of Job, ſayed to him:

The concluſion of your diſcourſe hath given me a thouſand thoughts, Therefore doe my thoughts cauſe me to anſwer, and for this I make haſte. and my ſoule troubled with their number knowes not which to chuſe.

The reproaches which you uſe to me, I have heard the check of my reproach, and the ſpirit of my underſtanding cauſeth me to anſwer. will furniſh me with an ample ſubject of diſcourſe; but as in this conference I ſeeke nothing but to draw you from your errour, I will not reply to the injuries which my conſcience and reaſon aſſure me are not true.

I will onely tell you then that in your diſgrace there is nothing extraordinary: Knoweſt thou not this of old, ſince man was placed upon earth that every one knows that the glory of a wicked man is not of continuance, That the triumphing of the wicked is ſhort, and the joy of the hypocrite but for a moment? and that moments are not ſhorter than the proſperity of a ſinner.

Though his pride ſhould mount up to heaven, Though his excellency mount up to the heavens, and his head reach unto the clouds. though he ſhould beare his head in the clouds, and that men, to content his vanity, ſhould accord him divine honours.

Yet all his glory ſhall turne into ſmoake, that deceit • u •• luſtre, which dazled eyes, Yet he ſhall periſh for ever, like his owne dung; they which have ſeen him ſhall ſay, Where is he? ſhall diſperſe like duſt which the winde carryes away: thoſe who admired his greatneſſe, ſhall be amazed at his fall, and not able to believe it after they have ſeene it, ſhall aske what is become of him.

It ſhall be with his happineſſe, He ſhall flie away as a dream, and ſhall not bee ſound: yea he ſhall be chaſed away as a viſion of the night as with dreames, which when we awake, we cannot remember; and his proſperity ſhall paſſe by like Ghoſts, which go away with the night, and of which there remaines in the morning but a confuſed remembrance.

Thoſe who looked upon him with envy, The eye alſo which ſaw him, ſhall ſee him no more; neither ſhall his place any more behold him. ſhall no more looke upon him but with pitty, and his Domeſtiques, the eye-witneſſes of his vanity, ſhall ſee him no more but with contempt.

And becauſe a father is more ſenſible in the perſon of his children, His children ſhall ſeek to pleaſe the poore, and his hands ſhall reſtore their goods. than in his own, they whom he hath brought into the world ſhall be reduced to extremity, and Divine Juſtice ſhall ruine them to revenge the Orphans which their Fathers had oppreſſed.

But the moſt rigorous of his puniſhments is, His bones are full of the ſinne of his youth, which ſhall lye down with him in the duſt. that he ſhall retaine his bad inclinations till death, that he ſhall not loſe the deſire of doing evill, when he ſhall have loſt the power, and that he ſhall carry away his bad habitudes with him into the grave.

For as thoſe who eat any thing that is agreeable, Though wickedneſſe be ſweet in his mouth, though he hide it under his tongue retaine it a long time in their mouth, for to taſte it with more pleaſure.

So he ſhall keepe his ſinne as long as he can, Though he ſpare it, and forſake it not, but keep it ſtill withing his mouth: and if ſometimes he let it go in appearance, he ſhall retaine the deſire of it in his heart,

Notwithſtanding he conſiders not, that that which hath given him joy, ſhall cauſe his ſorrow, and that if ſin flatter our ſenſes, it poyſoneth out ſoules,

JOB perceived well that Sophaz had repreſented him under the perſon of a ſinner, But Job anſwered and ſaid, and that his friends approved his opinion, wherefore he replyed to them in theſe tearmes.

With whatſoever reaſons you endeavour to ſupport your diſcourſe, Hear diligently my ſpeech, and let this be your conſolations. I perſwade my ſelfe that if you will but hearken to mine, you will change your Opinion, and that at laſt you will be ſorry that you have accuſed an Innocent.

I know that every thing diſpleaſeth you in my perſon, Suffer me that I may ſpeak, and after that I have ſpoken, mock on. and that heaven which would make me odious, hath alſo made my diſcourſe inſupportable; But make a triall upon your minde to heare me, and when I have deduced my reaſons, if they pleaſe you not, I give you leave to laugh at me.

Obſerve then, As for me, is my complaint to man? and if it were ſo, why ſhould not my ſpirit be troubled? that it is not with you ſo much as with God, that I diſpute, and that I complaine more of his rigour than of yours; for if you have an ill opinion of mine innocence, my afflictions ſerve as an excuſe for your ſuſpitions: But God who reades my heart, cannot be ignorant of it; and when I thinke that he doth not take the paines to make you know it, methinks I have cauſe to complaine of it.

Since he will not give me this ſatisfaction, Mark me, and be aſtoniſhed, and lay your hand upon your mouth and that he hath reſolved that my evils ſhould be publique and my innocence hidden, looke upon me at leaſt, but without ingaging your ſelves to comfort or to bemoane me; put your finger upon your mouth, and teſtifie your trouble and your love, but by your aſtoniſhment and your ſilence.

For my part, Even when I remember, I am afraid, and trembling taketh hold on my fleſh. I cannot entertaine my ſelf with my miſfortunes but I tremble, and though they ſay that the memory of paſt evils is agreeable, mine are ſo violent, that I cannot thinke of them without extreme ſorrow: And all the while that my minde entertaines it ſelfe with this fatall ſubject, all the parts of my body ſhake with horrour.

Wherefore doe the wicked live, become old, yea, are mighty in power? Yet ſo miſerable a condition ought not prejudice my innocence, for if my diſgrace were a cauſe of my ſin, the proſperity of the wicked would be a marke of their vertue, and we ſhould be obliged to believe that all thoſe who are happy are innocent; yet we ſee that ſinners live long, and that honours are not wanting to their ambition, nor riches to their avarice.

Their family is alwaies numerous, Their ſeed is eſtabliſhed in their ſight with them, and their off-ſpring before their eyes. and heaven which gives them children, takes the care of preſerving them, that they may injoy them long, inaſmuch as in few yeers they make many alliances, and ſee iſſue from their daughters a long traine of children.

Their houſes enjoy a profound reſt, Their houſes are ſafe from fear, neither is the rod of God upon them. there is no accident that may trouble them, and with what ſinne ſoever they offend the goodneſſe of God, Their bull gendereth & faileth not, their cow calveth, and caſteth not her calf. his juſtice never puniſhes them; the cares of his providence extend themſelves even over their flocks, for their Kine never miſcarry when they are happily delivered: there arrives no misfortunes to their young ones, and heaven gives them milke in abundance to nouriſh them.

But without ſtanding to deſcribe ſo ordinary a thing. They ſend forth their little ones like a flock, and their children dance I will repreſent you the fruitfulneſſe of their wives, which is ſo great, that their children equall their flocks in number, and skip about their houſes like young lambs in the fields.

They can ſcarce go but they ſet them to dance, They take the timbrell and harp, and rejoyce at the ſound of the organ. their tongue is not yet untyed when they teach them to ſing, and as if their life were a perpetuall Revels, Vials, and Lutes, are heard every day in their houſes.

They paſſe away their years ſo pleaſantly, They ſpend their days in wealth and in a moment go down to the grave. and when the time of dying is come, and that ſickneſſe takes them out of the world, they languiſh not long in a bed, but deſcend quietly and ſuddenly into the grave.

Notwithſtanding one cannot ſay it is their piety that brought theſe bleſſings upon them, Therefore they ſay unto God, Depart from us, for we deſire not the knowledge of thy wayes. for as long as they lived with us they boldly profeſſed that they would have no part with God, and that his Lawes being indifferent to them, they were not reſolved to take the paines to keepe them.

They made a ſhow of being ignorant that there was a God, What is the Almighty, that we ſhould ſerve him? and what profit ſhould we have if we pray unto him? that they might not be obliged to ſerve him; and to diſpenſe with themſelves from praying to him, they perſwaded themſelves that he did not watch over our actions, and that he had abandoned to an imaginary Deſtiny the conduct of the Univerſe.

AS they could not reply to ſuch good reaſons, Then Eliphaz the Temanite anſwered and ſaid, Eliphaz, who diſputed not ſo much for truth as for glory, had recourſe to invectives, and without any more palliating his deſigne, undertooke openly to make Job confeſſe that he was a famous Malefactour.

We know, ſaith he, that a man were inſolent, who would be equall with God, and who ſerving himſelf with the light which he could not have borrowed but from him, would reforme his Providence, and oblige him by his reaſons to uſe another kinde of conduct over men.

But certainly you are no leſſe raſh to perſwade your ſelfe, Can a man be profitable unto God, as he that is wiſe may be proſitable unto himſelf? that he is intereſted in your innocence, and that to make it publike, he is obliged to do a miracle; what profit can he hope from your vertue, who poſſeſſeth all in himſelfe, and what honour can he expect thence, whoſe glory is infinite?

Thinke not that he is like thoſe Judges, Is it any pleaſure to the Almighty, that thou art righteous? 〈…〉 gaine 〈…〉 that 〈…〉 makeſt thy wayers perfect. whom feare makes to change their reſolution, and who da • e not conde • ne one that i • guilty, for feare of incurring his diſ-favour: Perſwade not your ſeſt that he enters into judgement with you, and that to appeaſe your complaints, he declares to you the motives which oblige him to puniſh you. Soveraignes, which are men, render no account of their actions to their Subjects, and when they make an Edict, or pronounce a Decree, they often conceale the cauſes of it, and alledge no other reaſons than their wills.

Beleeve then that God puniſheth you for your crimes, Will he reprove thee for feare of thee? will he enter with thee into judgement? and that all theſe afflictions which overwhelme you, are the juſt chaſtiſements which your impiety deſerves.

Nor can you deny but that you have reigned like a Tyrant, Is not thy wickedneſſe great? & thine iniquities infinite? that againſt the fundamentall Lawes of State you have treated your Subjects a •• Slaves, that taking pawnes 〈◊〉 thoſe who were inſolvable, you have made as many poor as you had Debters, and that by a violence which deſerves not pardon, you have taken from them their clothes, and have enriched your ſelfe with their ſpoyles.

I paſſe under ſilence, For thou haſt taken a pledge from thy brother for nought, and ſtripped the naked of their clothing. as not being your greateſt crime, how that you have refuſed the neceſſitous the uſe of the water, which you have turned aſide for to water your gardens, Thou haſt nor given water to the weary to drinke, and thou haſt withholden bread from the hungry. and denying the bread which you owed to the miſerable in their need, you have taken from them that which you would not give them.

As long as heaven favoured you, as your Subjects feared you, you invaded the Lands of your neighbours, and without acknowledging any right but that of Armes, you kept with injuſtice what you acquired with violence.

But as 〈◊〉 the mighty man, he had the earth; and the honourable man dwelt in it. And to be no better your Subjects than to ſtrangers, you raviſhed the eſtate of the widowes, and added the misfortune of poverty to that of their condition. Orphans, who thought to finde a ſecond father in you, Thou haſt ſent widowes away empty, and the arms of the fatherleſſe have bin broken. had no more cruell enemy, and their riches making their crimes, you did not judge them innocent, but when you had made them miſerable.

The miſeries which now beſiege you are the puniſhments of theſe ſins, Therefore ſnares are round about thee, and ſudden fear troubleth thee. and without ſearching any more whence theſe ſanique terrours come which affright you, and theſe inviſible chayns which take away your liberty, you muſt believe that your injuſtice is the true cauſe of it.

But that which aſtoniſheth me the moſt, Or darkneſſe that thou canſt not ſee, and abundance of wares cover thee. is, that amongſt ſo many violences you lived without feare, for when you made any reflection upon the condition of your fortune, you imagined that it had ſo much luſter, that diſgraces could not obſcure it, and that it had ſo much ſtedfaſtneſſe, that all miſ-fortunes could not overthrow it.

When you entertaine your ſelfe with theſe falſe hopes, Is not God in the height of heaven? and behold, the height of the ſtars, how high they are. you believe without doubt, that becauſe God lodgeth in the heavens, becauſe he walketh upon the ſtarres, and his glory ſeperates him from his creatures, he doth not watch over their actions, or if he take any notice of them, 'tis with ſo much confuſion, that as one muſt not hope for recompence, one need not be afraid of puniſhment.

Your ſuperſtition formed it ſelfe a God, And thou ſayeſt, how doth God know? can he judge through the darke cloud? who could neither know nor puniſh crimes, and to entertaine your ſelf in this fooliſh beliefe, you were perſwaded, that the thickneſe of the clouds ſtole from him the ſight of them, Thick clouds are a coveriog to him that he ſeeth not, and he walketh in the circuit of heaven: and that being onely buſied about the motions of the heavens, he neglected the conduct of the earth.

Oh! will you never leave following the errours of paſt ages, Haſt thou marked the old way which wicked men have trodde • ? which in thus much ought to be ſuſpected of you, as that they who invented them have undergone the pumſhment of them? Which were cut down out of time, whoſe fonndation was overflown with a flood. that their death was haſtened to ſtop the courſe of their perverſe Doctrine, and that famous Deluge which drowed the Univerſe, was a chaſtiſement which God found to puniſh them.

They alſo ſaid impudently, Which ſaid unto God, Depart from us: and what can the Almighty do for them? that they would not ſerve him, ſince he could not protect them, and that a God who had not power, deſerved no honou • : Finally, they ſpoke with contempt of him whom Angels adore, and made a vaine Idoll of him who gives the heavens motion and the earth repoſe.

I know not how theſe impious men, Yet he filled their houſes with good things: but the counſell of the wicked is far from me. whoſe ſentiments are ſo farre from my beliefe, could vomit out theſe blaſphemies againſt God; for whileſt they condemned his providence, it filled their houſes with riches, and whileſt they deſpiſed his power, it made their Lands fruitfull.

Moreover theſe errours are ſo viſible, The righteous ſee it, and are glad: and the innocent laugh them to ſcorn. that the juſt ſhall mock at them one day, and the ſimple, whoſe minde hath nothing elevated, ſhall laugh at theſe wiſe men of the world, who boaſted themſelves to be the Authors of them.

Their vanity ſhall then be humbled, Whereas our ſubſtance is not cut down, but the remnant of them the fire conſumeth. for beſides the diſpleaſure of ſeeing their opinions deſpiſed, they ſhall have the regrett of ſeeing their diſciples ſerve as a prey to the flames, for having been willing to maintaine their pernicious Doctrine.

Do not you then beare any part in their opinions, Acquaint now thy ſelf with him, and be at peace: thereby good ſhall come unto thee. if you would not have any in their puniſhments; but follow better advice, reconcile your ſelf with God, make peace with that puiſſant enemy which makes warre with you, and that will produce you more happineſſe than this hath cauſed you miſery.

Receive the Law of his mouth ſince he is victorious, Receive, I pray thee, the law from his mouth, and lay up his words in thine heart. ſubmit your ſelfe to his Ordinances ſince he is your Soveraigne, and for feare his words ſhould eſcape you, write them not in marble, but eng • ave them in your heart.

This advice will not be unprofitable to you, If thou return to the Almighty, thou ſhalt be built up, thou ſhalt put awa • miquity far from thy tabernacles. for if you appeaſe God by your prayers, he will make your condition more glorious than it is contemptible, and if to ſatisfie him, you baniſh ſinne from your ſelfe, to recompence you he will baniſh miſery from your houſe.

Then ſhall you acquit your ſelfe of all your loſſes, Then ſhalt thou lay up gold as duſt, and the gold of Ophit as the ſtones of the brooks. and you ſhall recover with uſury what was taken from you, for for barren Lands, which could bring forth nothing, you ſhall have ſuch as in their entrayles ſhall produce Porphyrie; and in ſtead of thoſe unprofitable Rocks which made a part of your Eſtate, you ſhall have fertile Mines, from whence ſhall iſſue rivers of gold.

God who ſeemes to be againſt you, Yea, the Almighty ſhall be thy defence, & thou ſhalt have plenty of ſilver. ſhall turn on your ſide, your enemies ſhall be his, and becauſe they make warre with ſilver as well as iron, you ſhall have them both in abundance, the one to pay your Souldiers, and the other to arme them.

In this happy condition God ſhall be all your delight; For then ſhalt thou have thy delight in the Almighty, and ſhalt lift up th • face unto God. and becauſe he ſhall be the Author of it, you ſhall finde it more ſolid than thoſe which you have heretofore taſted. Finally, you ſhall converſe familiarly with him, and in the ſame manner that your ſinne made you humble your eyes towards the earth, your innocence ſhall make you lift them towards heaven.

You ſhall aske nothing o • God which he doth not gran • you, Thou ſhalt make thy prayer unto him, and he ſhall hear thee, and thou ſhalt pay thy vows. his gifts ſhall be proo •• to you of his love, and the vowes which you ſhall ma •• him ſhall be teſtimonies o • your fidelity.

You ſhall make no wiſhe • in vaine, Thou ſhalt alſo decree a thing, and it ſhall be eſtabliſhed unto thee: and the light ſhall ſhine upon thy wayes. things ſhall happe • as you have projected them • their ſucceſſe ſhall never deceive your hopes, and all your conjectures ſhall have ſo much certitude, that it ſhall be very eaſie to judge that your light comes from heaven.

So by an agreeable exchange, When men are caſt downe, then thou ſhalt ſay, There is lifting up: and he ſhall ſave the humble perſon. he who was in contempt ſhall be in eſteeme; That ſinner which durſt not looke up to Heaven, ſhall ſee the ſtarres under his feet, and injoying a true happineſſe, he ſhall have no more feares which diſquiet him, nor hopes which deceive him.

But to arrive to this felicity, He ſhall deliver the Iſland of the innocent: and it is delivered by the pureneſſe of thine hands. it is neceſſary to be innocent, and to acquire this glorious Title, good words muſt be accompanied with good works, and the ſanctity of our ſoules be made known by the purity of our actions.

WHen theſe diſcourſes, Then Job anſwered and ſaid, which contained reproaches rather than conſolations, were ended, Job neglected to anſwer them, and knowing that God is the ſupport of the miſerable, he entertained himſelf with him it theſe tearmes:

My friends perſecute me, the remedies which they apply to my evill are ſo violent, Even 10 day is my complaint bitter: my ſtroke is heaviour than my groaning. that in ſtead of ſweetning them, they exaſperate them; wherefore my mouth is alwaies open to complaints, notwithſtanding whatſoever indeavou I uſe, it cannot expreſſe the griefe which I endure; as it is not ſo eloquent as the hand which ſtruck me is heavy, my evils are alwaies greater than my complaints, and thoſe who ſee me, and heare me, are bound to acknowledge, that I am more unhappy than I am eloquent.

But with whatſoever puniſhment he afflicts me, O that I knew where I might finde him! that I might come even to his ſeat; I would treat with him as they doe with the Kings of the earth, and finde an Angell who would be my guide to conduct me before the throne, where he abſolves the innocent, and condemnes the guilty.

ANd becauſe you accuſe me to be of the number of thoſe wicked men, Why, ſeeing times are not hidden from the Almighty, doe they that know him, not ſee his dayes. who • o give themſelves more li • ence in their crimes, will not • cknowledge Divine Provi • ence, I ſhall be glad to de • lare you my opinion, to pro • ect me from your calumnies: Know then that I beleeve it ſo perfect in its light, that it knowes all the differences of ſinne, and that things future and paſt to us, are alwaies preſent to it, but know alſo that I hold it ſo ſecret in its deſignes, that they themſelves who adore it, know not the moment which it hath deſigned for the puniſhment of the wicked.

Some abuſing their power, Some remove the land marks they violently take away flocks, & feed thereof. and violating the Lawes of Juſtice, advance the bounds of their poſſeſſions, to invade the Lands of their neighbours: By the ſame Licence they carry away the flocks of ſtrangers, and as if right conſiſted but in force, they drive them into their meadowes, and keepe them there with as much inſolence as injuſtice.

If Orphans have but an Aſſe, They drive away the aſſe of the fatherleſſe, they take the widows ox for a pledge. wherewith they ſerve themſelves, their inſatiable avarice doth not ſpare him: but becauſe they are ingenious, and ſearch pretences to colour their bad deſignes, they feigne that the widowes are their debters, and take the Kine which feed them, for ſecurity of their debt.

Sometimes they give themſelves more licence, They turn the needy out of the way: the poore of the earth hide themſelves together. and adde force to injuſtice, for th • y wait for paſſengers upon the great roades, and rob the poore people who have no Armes, and who place all their ſafety in the Authority of the Prince. We know well that Divine Providence ſees all theſe crimes, but we know not when it will puniſh them.

Others, Behold, as wilde aſſes in the deſert go they forth to their work, riſing betimes for a prey: the wilderneſſe yeeldeth food for them and for their children. who would have neceſſity ſerve as an excuſe for their ſin, go out of the Cities, and retire themſelves into the Forreſts, where putting on the nature of wilde beaſts, they feed on nothing but prey, theſt is their exerciſe, and pillage the trade wherewith they maintaine their families.

When hunger preſſes them, They reap every one his corn in the field: and they gather the vintage of the wicked. and conſtraines them to come out of the woods, they make incurſions into the plaines, and according to the occaſion of the ſeaſon, they either carry away the corne which is not yet cut, or pillage the vines which are not yet vintaged.

As theſe crimes are but for a taſte, They cauſe the naked to lodge without clothing: that they have no covering in the cold they afterwards denounce warre againſt men, they deſpoyle them of their habits to cloath themſelves with them, and taking counſell but of the fury which animates them, they ſpare neither poore nor rich.

Thus it often happens, They are wer with the ſhowers of the mountains, and imbrace the rock for want of a ſhelter. that thoſe miſerable men who have nothing left to cover them, are expoſed to the injuries of the weather, that the cold freezeth them, that the raine moleſteth them, and that to avoid theſe incommodities, They pluck the fatherleſſe from the breſt, and take a pledge of the poor. they are conſtrained to hide themſelves in the rocks, and like wilde beaſts to retire into Cavernes: Divine Providence which permits theſe impieties, cannot be ignorant of them, but to know when it will revenge them, is a ſecret which it hath reſerved to it ſelfe.

Others more dangerous than theſe, They cauſe him to go naked without clothing, and they take away the ſheaf from the hungty. do as many outrages to their neighbours, as theeves do violence to paſſengers, for they pillage the goods of the Orphans; miſery, which ſhould beget pitty in them, begets but audacity, and invites them to ruine the poore, and fill their houſes with their ſpoyles.

When theſe miſerable men are reduced to this pittifull condition, Which make oylwithin their walls, and tread their wine preſſes, & ſuffer thirſt. and that having no more Lands of their own, they are forced to leaze in thoſe of others: Theſe wicked men ſnatch the eares of corne out of their hands, and condemne them to a death which is ſo much the more cruell as it is tedious and languiſhing. Whileſt they commit theſe exceſſes, and that they make as many poore as they have neighbours, they ſleepe under the ſhadow of the ſheaves, to defend themſelves from the heat of the ſun, and being no better to their Domeſtiques than their neighbours, they conſtraine them to worke during the time which nature hath deſtined to repoſe, and by an extreme injuſtice make thoſe dye with hunger and thirſt, who tread the grapes and reape the corne.

Finally, Men groan from out of the city, and the ſoul of the wounded crieth out: yet God layeth not folly to them. their violence is ſo great, that it makes whole Cities groane, and conſtrains the moſt generous to complaine, their ſighs mount up to heaven, and God who glories in being the Protector of the afflicted, mediates the ruine of thoſe who perſecute them.

Certainly, They are of thoſe that rebell againſt the light, they know not the wayes thereof, not abide in the paths thereof. if this conſideration ſhould not be ſtrong enough to induce him to it, he would be obliged to it out of intereſt, for theſe are Subjects, Rebels to his Decrees, who would beignorant of his Lawes, that they might not be bound to keep them, and to have a pretence to perſevere in their crimes, perſwade themſelves that repentance is a weakneſſe of minde.

Others whoſe inclinations are more guilty, The murderer riſing with the light, killeth 〈◊〉 the poof and needy, and in the night is as a th ••• . riſe every morning before the Sun, and upon the great Rodes, or in publike places aſſaſſine thoſe poore workmen who begin their labour with the day; when night hath covered the earth with darkneſſe, they ſlip by its favour into houſes, and end with theft the day, which they begun with murder.

The eye alſo of the adulterer waiteth for the twilight, ſaying, No eye ſhall ſee me: and diſguiſeth his face. If at any time an unlawfull love poſſeſſeth them, and its unchaſte flames conſume their hearts, they take a time convenient for their deſignes, and chuſe the moſt darke nights to ſatisfie their paſſions, and guilt which is never in ſafety, obligeth them to cover their faces, that they may not be known.

In the dark they dig through houſes, which they had marked for themſelves in the day time: they know not the • ight. When they judge that me • reſt, and that charmed by ſleepe, they have loſt the uſe of their ſences, they betake themſelves to the aſſignations which were given them in the day, they enter into houſes by tricks or force, and glu • their unclean deſires by the favour of the darkneſſe.

If at any time they awake a little late, For the morning is to them even as the ſhadow of death: if one know them, they are in the terrors of the ſhadow of death. and the morning ſurprize them, they imagine in the paſſion which blinds them, that ſhe that comes to bring day to men, did not riſe but to bring death to them, and remaining in opinions contrary to the worlds, they make day of night, and of its moſt thick darkneſſes their moſt agreeable lights.

But whatſoever precaution they bring, He is ſwift as the waters, their portion is curſed in the earth: he beholdeth not the way of the vineyards. that they may not be diſcovered, Divine Providence ſhall know how to finde them for to puniſh them, and if it be permitted me to prevent their chaſtiſements by my deſires, I wiſh that their proſperity were more inconſtant than the waters, that their Lands were more barren than the ſands of the deſerts, and that their Meadowes and their Vineyards may never increaſe the number of their poſſeſſions.

Drought and heat conſume the ſnow waters: ſo doth the grave thoſe which have ſinned. May the heat agree with the cold to make them barren, may the winters be ſo violent and ſo moyſt, as to rot all the Corne which they ſhall ſowe, and if there remaine any which ſhall thruſt forth eares, may the burning heats of the ſummer devoure them, and may this misfortune without ever being interrupted, accompany them to the grave.

May mercy, The wombe ſhall forget him, the worm ſhal feed ſweetly on him, he ſhall be no more remembred, and wickednes ſhal be broken as a tree. which hath no greater cares than to ſuccour the miſerable, never think of aſſiſting them, may death be their onely hope, may it teare them from the earth, like thoſe unprofitable trees which bring forth no fruit, may it ſet upon their reputation as well as their life, and may it deface them out of the memory of men.

He evill enrreateth the barren that beareth not, and doth not good to the widow. But we muſt acknowledge that this puniſhment is too gentle for their ſin; for they reſpected not that Sex whom weakneſſe ſerves for a priviledge, and aſſaſinating the children and the husband of the ſame woman, they tooke from her her ſupport and her hopes.

Then, He draweth alſo the mighty with his power: he riſeth up, and no man is ſure of life. having made practiſe upon thoſe weake perſons, and without defence, they aſſaulted the more mighty, and as if the ruine of great ones had been the eſtabliſhing of their owne fortune, they employed all their force to overthrow them, and notwithſtanding after all theſe violent precautions, they were not ſecure of their life.

Though it be given him to be in ſafety, whereon he reſteth; yet his eyes are upon 〈◊〉 their wayes. Heaven hath deferred their puniſhment to give them time of repentance, but its goodneſſe which ſhould have overcome their malice, hath ſerved but to make them more obſtinate in their deſignes, and more inſolent in their happineſſe. It is true, that his Providence which watcheth alwayes over men carefully, conſidered their actions, and wayted but for the moment which it had decreed to puniſh them.

In a word, They are exalted for a little while, but ere gone and brought low, they are taken out of the way as all other, and cut off as the tops of the ears of corn. their happineſſe hath not been of long continuance, the ſame Sun which advanced them hath diſſipated them, their end hath not bin more glorious than that of the leaſt things of the earth; and in the ſame manner as there needs but a little winde to beat down the faireſt eares of corne, there hath needed but a little diſgrace for to overthrow all their fortune.

And if it be not ſo now, who will make me a lyer, and make my ſpeech nothing worth? But if in all theſe diſcourſes my opinions have not beene conformable to truth, I would have them accuſe me before the Throne of God, and examine all my words there; but if it be true, that the juſt are ſometimes oppreſt, and that the wicked are not alwaies puniſhed, I would have you make a better conſtruction of my Innocence, and alleadge my miſeries no more as aſſured proofes of my ſinne.

Then anſwered Bildad the Shuhite, and ſaid: BAldad diſtruſted his forces, and judged rightly, that a bad cauſe could not eafily be defended; but as he would not yeeld to the good reaſons of Job, he undertooke with a bad deſigne an excellent Panegyrick of the power of God, which he begun in theſe tearmes.

Dominion and fear are with him, he maketh peace in his high places. It is to have too good an opinion of your ſelfe, and not to make eſteeme enough of God, when you wiſh that he were your Judge; he hath glorious qualities, which ought to beget in you modeſt ſentiments, and more humble deſires; His Majeſty is accompanied with ſo much Power, that he ſtrikes aſtoniſhment and feare in the minds of all the Greatures; He appeaſeth the differences of the elements, and obligeth them to force their 'owne inclinations, to preſerve the quiet of the world; He ſhakes all the Heavens with ſo much evenneſſe, that in the contrariety of their Motions they never diſorder themſelves. Finally, maintaines peace amongſt the Angels, and tempering his Juſtice with his Goodneſſe, he makes himſelf equally loved and feared of thoſe bleſſed Spirits.

WHen Baldad had ended this Enlogivus, But Job anſwered, and ſaid, which he had rather made for the patience of Job than to praiſe the greatneſſe of God, he received from him this Anſwer:

What deſigne can you have in your diſcourſe, How haſt thou helped him that is without power? how ſaveſt thou the ann that hath no ſtrength? which is not injurious to God? do you believe that his Power hath need of your ſuccour? and when you defend his cauſe with ſo much heat, do you perſwade your ſelfe that he is one of thoſe oppreſſed perſons, whoſe weakneſſe obligeth the great ones to undertake his protection?

When you give him advice and inſtructions to ruine me, How haſt thou counſelled him that hath no wiſdom? and how haſt thou plentifully decleared the thing, as it is? do you think he hath need of your counſell? and when you make theſe great diſcourſes, do you imagine that his Divine Wiſdome hath need of your prudence?

Do not you know that he whom you undertake to inſtruct, To whom haſt thou uttered words? and whoſe ſpirit came from thee? is the ſource of all our knowledge, and that our minde being but the breath of his mouth, we have no light but what we have derived from his?

His Power is ſo known, Dead things are formed from under the waters, and the inhabitants thereof. that one muſt have loſt his Judgement, to imagine that yours is neceſſary to him; and to give you ſome proofes of it which may oblige you to treat him with more reſpect, I will repreſent to you but the effects which he produceth in nature. Know then that it is he who makes the Monſters groane under the waters, who keeps captives in the ſea thoſe heavy Whales, whoſe greatneſſe juſtly deſerues the name of Gyants.

His knowledge is not leſſe than his Power, Hell is naked before him, and deſtruction hath no covering. he ſees the dead in their graves, and the earth which ſteales them from our eyes, cannot ſteale them from his, ſince the Abyſſes are open to him, and hell it ſelfe hath not darkneſſe enough to hide the Devils from him.

He hath ſtretched over out heads thoſe parts of Heaven whence the North winds riſe, He ſtretcheth out the north over the empty place, and hangeth the earth upon nothing. and hath given them no foundation but vacuity; He hath formed the earth like a bowle, and though ſo weighty a maſſe required ſtrong Pillars, he hath left it no ſupport but nothing.

It is he who hath found the ſecret of keeping the waters in the ayre, He hindeth up the waters in his thick clouds, and the cloud is not rent under them. and of thickning them into vapours, that they may diſtill drop by drop, and water the fields, which might apprehend a ſecond deluge, if they diſcharged themſelves all at once.

But is it not wonderfull, He holdeth back the face of his throne, and ſpreadeth his cloud upon it. that he hides from us with the clouds that beautifull Starre which ſerves him for a Throne, and that doing us a little hurt to procure us much good, He hath compaſſed the waters with bounds, untill the day and night come to an end. he deprives us of its beauty to enrich our Lands with the raine?

The elements beare him ſo much reſpect, The pillars of heaven tremble, and are aſtoniſhed at his reproof. that they have no other motion than his will, the ſea never paſſeth the bounds which he hath preſcribed to its fury, He divided the ſea with his power, & by his underſtanding he ſmiteth through the proud. and when it ſeemes that its floatings are about to ingulfe all the earth, they have no ſooner touched the banke, but their fiercenelk ſlackens, and their rage converts it ſelf into foame: this obedience ſhall not be leſſe faith full than it is prompt, for as long as the dayes and nights do mutually ſucceed one another, the Billowes ſhall breake themſelves upon the Land, and the Sea ſhall not paſſe its limits.

Thoſe high mountaines which ſeeme to be the pillars of heaven are touched with the ſame ſentiment, By his Spirit he hath garniſhed the heavens; his hand hath formed the crooked ſerpent. and though nothing be more proper to them than repoſe, they tremble when he ſpeaks, and to obey his will, they either ſhake their heads, or unfaſte • their feet from the earth.

But is it not a prodigious Lo, theſe Effect of his power, when he appeaſeth the Tempeſts, that he calmes the fury of the Sea, and triumphs over that pride which is no leſſe naturall to it then inconſtancy?

Finally, By his ſpirit he hath garniſhed the heavens; his hand hath formed the crooked ſerpent. it is his puiſſant hand which hath adorned the heavens with all theſe different beauties which make it ſo agreable, [tis it which fils the aire with meteors, which formes the cloud, and which to deliver them of thoſe thunders of which they are great, opens their boſome and makes them happily bring forth the lightnings, which as furious Dragons fly in the aire, and fill it with flames. Lo, theſe are parts of this wayes; but how little a portion is heard of him? but the thunder of his power who can underſtand?

Although theſe things be admirable, yet they are but the ordinary effects of his Power, and if it be true that we have ſo much trouble to relate them, how can we deſcribe thoſe great miracles whoſe brightneſſe dazzeleth the eye, and whoſe noyſe aſtoniſheth the eare?

I ſweare by the living God, As God liveth who hath taken away my judgement, and the Almighty, who hath vexed my ſoule; who that he might not be obliged to abſolve me, would not pronounce my ſentence: I ſweare by the Omnipotent, who makes me ſuffer ſo many miſeries, who deprives me of all conſolations which may ſweeten them, and who condemnes me to paſſe my life in perpetuall languiſhment.

I ſweare I ſay, All the while my breath is in mee, and the ſpirit of God is in my noſtrills. that as long as my heart ſhall beat in my breſt, and my lungs ſhal breath the Aire, and my ſpirit animate my ſad body, my mouth which I have conſecrated to truth, ſhall never ſerve for lyes, & that my tongue which is the faithfull interpreter of my heart, ſhall never ſpeake a word which is contrary to my thoughts. My lips ſhall not ſpeak wickedneſſe, nor my tongue utter deceit.

Wherefore you ought not hope that I take your part, or that I approve of the unjuſt juſt opinions which you have of my perſon: for were I to dye, I would perſiſt in my opinion, and with whatſoever reaſons you endeavour to oppoſe it, I will never betray my innocence.

I know very well that it is dangerous to be Judge in ones owne cauſe, God forbid that I ſhould juſtifie you; zill I die, I will not remove my integrity from me. and that one is eaſily deceived where his intereſt is concerned; but for my part I feare not miſtaking my ſelfe, and I thinke that in defending my ſide, I defend truth's: for conſcience which is worth a thouſand witneſſes doth not accuſe me of committing any ſinne, which deſerves ſo rigorous a puniſhment.

Sinners have never had commerce with me, My rightcouſneſſe I hold faſt, and will not let it go: my heart ſhall not reproach me ſo long as I live. and as the honour of God regulated all my intereſts, his enemies have alwayes beene mine, and all thoſe who ſtood ill with him, never ſtood faire with me.

Alſo I doubted that the hope of the wicked was ill founded, Let mine enemy be as the wicked, & he that riſeth up againſt me as the unrighteous. that they could not finde in riches the contentment which they promiſed themſelves, that the moſt great if heaven did not bleſſe them, were ofttimes the moſt unprofitable, and if they did deliver them from poverty, they did not warrant them from death.

Do you thinke that God will aſſiſt them, For what is the hope of the hypocrite, though he hath gained, when God takes away his ſoul? when they ſhall implore his goodneſſe in their misfortunes, and that he heares prayers which having no other motive but intereſt, deſerve rather puniſhment then recompences, and are rather ſinnes then good workes?

Finally do you thinke that in the ingagements, Will God heare his cry when trouble commeth upon him? which thep have to the goods of the earth, Will he delight himſelfe in the Almighty? will he always call upon God? they can finde their reſt in God, and that in the happy ſucceſſes which make them inſolent, they invoke the name of God with as much fervour as in their diſgraces? I will teach you by the hand of God: that which is with the Almighty, will I not conceale.

Do not accuſe me then of imitating them, ſince the difference of our actions juſtifies me, and if you accord me this favour I will diſcover to you the admirable ſecrets of divine Providence, and make you ſee the chaſtiſements which it provides for the impious, whoſe crimes it ſeemes to have forgotten.

But why do I call them ſecrets, Behold, all ye your ſelves have ſeen it, why are ye then thus altogether vaine? ſince ſo many memorable examples which have made them publick will not ſuffer you to be ignorant o • them? But if you know them why do you oppoſe my innocence with ſo many vain reaſons, and confounding th • crime with the puniſhment would you make an unhappy Man paſſe for a guilty?

Now that you may not accuſe me of taking the part of ſinners, This is the portion of a wicked man with God, and the heritage of oppreſſours. I will ſpeake to you of the puniſhments which God reſerves for them, and make you ſee the inheritance which this juſt Father provides for his rebellious children.

Be aſſured then that if they have many Heyres, If his children be multiplyed, it is for the ſword: and his off-ſpring ſha • not be ſatisfied with bread. their number ſhall ſerve but to make them miſerable; for they ſhall ſee them fall before them, as ſad victimes, upon whom the incenſed people ſhall diſcharg their juſt fury; and thoſe who ſhall eſcape, ſhall be ſo cruelly perſecuted by hunger, that they ſhall envy the fortune of their brethren, and eſteeme themſelves unhappy to have eſcaped from the hands of a popular mutiny.

If there remaine any of them who ſurvive ſo many Thoſe that remaine of him ſhall be buried in death; and his widowes ſhall not weep. misfortunes, and whom war and famine had not put to Death, they ſhall be ſtricken with that contagious ſicknes which deſerves as well the name of death as that of the Plague, ſince it keeps intelligence with it to ruine Cities, and dispeople States. In ſo fatall a mortality their wives ſhall not lament them, and whither their affection be too weake, or their ſorrow too violent, they ſhall ſhed no teares upon their graves. Though he heap up ſilvet and duſt, and repaire raiment as the clay;

If the unfortunate father of theſe unhappy children had gathered together Mountains of Gold; if ſilver had been as common with him as Earth, if his houſes had been adorned with proud moveables, of which the world had admired the beauty, if the number of them had not diminiſhed the Price: He may prepare it, but the juſt ſhall ſhall put it on, and the innocent ſhall divide the ſilver.

He ſhall have but the trouble of gathering them, and another ſhall have the pleaſure of uſing them: for he who can abſolutely diſpoſe of our Goods, ſhall make them fall into the hands of the juſt, who being a better Oeconomiſt then the covetous, ſhall diſtribute them liberally to the poor, and make more men happy with them then, the other hath made miſerable. He buildeth his houſe as a moth, and as a booth that the keeper maketh.

So experience ſhall make knowne to all the world, that he hath done like wormes, which gnaw the wood to which they cleave, and ruine their houſes when they ſeem to build them: or that he hath imitated the ſhepherds, who make Cabins in the Summer to tend their flocks, The rich man ſhall lye down, and he ſhall not be gathered • he openeth his eves, and he is not. and who leave them to any one that will take them when winter comes.

But though he had longer poſſeſt theſe Goods, yet he had ſtill loſt them at his death: for when the rich man leaves the world he carries away nothing with him, and when ſhutting the eyes of his body, he ſhall open thoſe of his minde, he ſhall not ſee ſo much as the ſhadow of his paſt felicity. Terrours take hold on him as waters, a tempeſt ſtealeth him away in the night.

Then miſery and poverty like overflowing Rivers ſhall beſiege him on all ſides: unforeſeen myſeries ſhall ſurprize him, as it happens in the horrour of the night when unthought of tempeſt, ſurpriſe the ſleeping Marriners. The Eaſtwinde carrieth him away, and he departeth: and a ſtorme hurleth him out of his place.

And that nothing may be wanting to his juſt puniſhment, aviolent death like a ſurious winde ſhall carry him from the earth, where his diſordered affection held him ſo faſt tyed; and then he ſhall be no leſſe toſſed, then if he were carryed away by a whi • lwinde, or ſerved as Paſtime • for tempeſts.

WHen this diſcourſe was ended, and Job ſaw that his friends did not ſpeake, he began againe warily to entertaine them in conference, and engaged himſelfe to let them ſee by a long deduction of the wonders of Nature, that all things are goverued by a ſupreame providence and ſince that they have their center and their ends, man may reaſonably hope that he ſhall have his, and that his ſinnes ſhall be puniſhed, and his vertues recompenced.

That metall (ſaith he) which maintaines commerce amongſt Men, Surely there is a veine for the filver, and a place for gold where they fine it. and which findes remedyes for all their needs, hath ſecret veyns where it is hidden: and Gold the moſt noble of metalls, which hath no price it ſelfe, and yet gives it to all things, is ſhut up in mines where Natureworks whole ages to forme it.

Iron which they imploy to ſo many divers uſes, Iron is taken out of the the earth, and braſſe is molten out of the ſtone. which ſerves in warre and Peace, and without which the courage of ſouldiers, and the induſtry of artizans would be unprofitable, is drawne from the entrals of the earth; and braſſe, which ſerves as a recompence to the vertue of Illuſtrius men, and which affords matter of which they make them ſtatues, is drawne from ſtones which melted by the heat of the fire turne into Mettal.

Though nature hath taken pleaſure to hide all theſe Mettalls, He ſetteth an end to darkneſſe, and ſearcheth out all perfection: the ſtones of darkneſſe and the ſhadow of death. induſtry provides man with certaine markes for to diſcover them, and infallible conjectures to know the time when they muſt be drawne out of their Darkneſſe: and though the ſhadow of Death forbids the entry into theſe caves, avarice and curioſity give him courage enough to go downe thither; and enrich himſelf with their ſpoyls.

There are torrents found which divide certaine people from all others, The flood breaketh out from the inhabitant; even the waters forgotten of the foot: they are dryed up, they are gone away from men. and where waters are ſo profound and rapid, that ſhutting the paſſage from travellers, they make the Provinces inacceſſible which they water, and put them in the Ranke of thoſe things which were never ſeen.

THe friends of Job continued their ſilence, Moreover, Job continued his parable, and ſaid: to give him occaſion of continuing his diſcourſe, and to make compariſon of his paſt happineſſes with his preſent miſeries, which he did in theſe tearmes.

Since God hath leſt me nothing in my misfortune but deſires, Oh, that I were as in moneth • paſt, as in the daies when God preſerved me. ſhall I finde noe on • who will turn them into effects, and reeſtabliſhing me in that happy condition, where God took ſo much care of me, that it ſeemed that I was the only object of his providence.

Why doth he not revive that former condition, When his candle ſhined upon my head, and when by his light I walked through darkeneſſe. where • is grace ſhining upon me like a Sun filled me with new favours? I lived without fear amongſt dangers, and walked without ſtumbling amongſt the obſcurities of the night.

Why doth he not call back that agreeable ſeaſon, As I was in the dayes of my youth, when the ſecret of God was upon my tabernacle. of which I taſted the ſweetneſſe, and reſented not the troubles, where in a vigorous body I had noe violent Paſſions, and where God treated ſo familiarly with me that it ſeemed, being no more my Soveraign, he was become my Equall? When the Almighty was yet with mee, when my children were about me:

Or Why doth he not make that more advanced Age return, where I ſaw my ſelfe environed with a multitude of children and Domeſticks, who having in the difference of their conditions but the ſame deſigne thought of nothing but to ſerve me and to pleaſe me?

Why is not my happineſſe equall to that which I taſted, When I waſhed my ſteps with butter, and the rock powred me out rivers of Oyle: when my flocks were ſo fruitfull that I waſhed my feet in Milke, and my lands ſo fertill that the Rockes themſelves brought forth Olives, When I went out to the gate through the city, when I prepared my ſeat in the ſtreet. which gave mee Rivers of Oyle? when followed by my ſubjects I ſhewed my ſelfe in the Places deſigned to do juſtice, and when to execute the charge of a Judge my ſelf, I heard the complaints of the poor parties, or when they prepared me a Throne in ſome publick place, and without ſerving my ſelf with an interpreter I declared my pleaſure to my People;

I made ſo little eſteem of them heretofore, Yea, where to might the ſtrength of their hands profit mee, in whom old age was periſhed. that I would not give them the leaſt imployment in my houſe, their ſervices were unprofitable to me, and their perſons were ſo inconſiderable, that they who judged without paſſion eſteemed them unworthy to live: For want & famine they were ſoli •• ry: flying into 〈◊〉 wilderneſs in former time deſolate and waſte? Hunger and poverty perſecuted them every where, ſhame chaſed them into the deſerts, where burthened with a thouſand incommodities, they eat all that was ſet before them.

They chewed graſ like beaſts, Who cut 〈◊〉 Mallows by the buſhes, and Juniper roots for their meat. they tote off the barke from the trees to appeaſe the cruel hunger which devoured them, & the root of Juniper, which ſurpaſſeth all other in bitternes was their ordinary food.

When theſe unhappy men whom neceſſity conſtrained to live in the valleys, They were driven 〈◊〉 from among men (they •• ed after 〈◊〉 as after thief.) ſaw from far theſe ſad meats, they ran with great cries of joy, gathered them with care, and eat them with pleaſure.

Their dwelling was not more agreable than their noriſhment, To dwell • n the clifts of the valleys, in caves of the earth, and in the rocks. for they retyred themſelves into vaſte deſerts whoſe ſilence was troubled by the noyſe of Torrents, and to avoid the heat of the ſunne which burned them, they buried themſelves in caves, or rolled themſelves upon the ſands of the ſtreams: Among the buſhes they brayed, under the nettles they were gathered together. misfortune had ſo well accuſtomed them to this fatall kind of life, that they eſteemed themſelves very happy to be thus lodged & fed, & making their delights of theſe miſeries, they thought to ſleep upon Roſes, when they lay upon thornes.

The nobility of their houſes could not comfort them in theſe diſtaſters, They were children of fools, yea, children of baſe men: they were viler then the earth. for as if all things had contributed to render them contemptible, their fathers were of the dreggs of the people, and they counted none amongſt their Anceſtours, but perſons whoſe mindes were no more elevated then their births.

Notwithſtanding my miſery furniſheth them with matter for their entertainments, And now am I their ſong, yea I am their by-word. I am the ſubject of all their jeers, and as inſolence is natural to them, they make ſongs of my misfortunes & to make my diſgraces paſſe into a Proverb, they call all miſerable men by my name.

They have conceived ſo furious an Avertion from me, They abhor mee, they flie farre from me, and ſpare not to ſpit in my face. that they can no longer endure me: the plague ſeemes not more contagious to them, then my perſon, and if at any time they approach it, it is to do me new outrages, and oblige their mouth, which hath blotted my reputation, to defile my face. Becauſe he hath looſed my cord, and afflicted mee, they have alſo let looſe the bridle upon me.

That which gives this liberty to theſe Inſolents, is that they ſee that Heaven is a party, that God who was my Creator is become my enemy, that he who had no arrows but to defend me, hath none now but to hurt me, & that to take from me the liberty of complaining, which is ſo ſweet to the Miſerable, he hath put a bridle in my mouth and condemned me to be ſilent.

He had not ſo ſoon pronounced my ſentence, Upon my right hand riſe the youth, they puſh away my feet, and they raiſe up againſt me the wayes of their deſtruction. but my enemies, as the Miniſters of his vengeance, aſſaulted me on all ſides: they imitated the cruelty of Hangmen, who ſeize upon a Malefactour, they threw me upon the ground, they trumpled me under foot, and they followed one another like the waves of the ſea without giving me any reſpit.

Since this Moment they ſurprize me in all places, They ma • my path, they ſet forward my calamity, they have no helper. and as if my ruine were profitable to them, they prepare ambuſhes for me upon the way, and take their aime ſo well, that there being no one to ſuccour mee, they have the better, and they alwayes finde themſelves the ſtronger.

The Torrents run not with ſo much fury when they break their Banks and overflow the fields, They came upon me as a wide breaking in of waters: in the deſolation they rolled themſelves upon me. as they powred upon me, when God took away the Bound, which kept them in, and gave them permiſſion to aſſault me.

At theſe rude aſſaults I ſaw my ſelf reduced to nothing, Terrours are turned upon me: they purſue my ſoulas the wind: & my welfare paſſeth away as a cloud. my hopes which I eſteemed ſo much more juſt, as they were founded upon the Integrity of my Actions and the Truth of the promiſes of God, loſt themſelves like the wind, and the happineſſe which I taſted diſperſed like a cloud, which the Sun raiſeth and diſſipateth the ſame day.

With my hopes my ſtrength abandoned me, And now my ſoule is poured our upon me; the dayes of affliction have taken hold upon me. for I feele no more that vigour which promiſed me a long life, my ſoul is grown feeble with my body, and my beſt dayes being paſt, there remaine none but mournfull ones, where pleaſures never ſucceed afflictions.

The night it ſelf deſtined for repoſe gvies me no truce, My bones are pierced in me in the night ſeaſon; and my ſinews take no reſt. for when I think to ſhut my eyes, I am aſſaulted with thoſe mortall paynes which the miſerable feel when they are broken upon the wheele: and if at any time ſleep would ſweeten them, there iſſues out of my ſoares a ſwarme of wormet, which devour me, and as my fl • ſh cannot ſatisfie them, all my Arts cannot charme them.

Their number is ſo prodigious, By the great force of my diſeaſe, is my garment changed: it bindeth me about as the collor of my coat. that when they cannot finde wherewithall to feed themſelves in my entralls, they gnaw my garments, and as it were to repair the damage which they have made, they cover me all over, and ſerve me themſelves for cloaths.

In this deplorable Condition, Hee hath caſt mee into the mire, and I am become like duſt and aſhes. which may beget pity in the hearts of my enemies, I am ſo changed, that it ſeems that my miſeries preventing the cruelty of death, have already reduced me into duſt and aſhes.

As I well know ſo great an evill can finde no remedy upon earth, I cry unto thee, and thou doſt not hear me, I ſtand up, & thou regardeſt me not. I lift my voyce to heaven, and addreſſe my complaints to you the onely ſupport of the afflicted: but either you do not hear them, or elſe you deſpiſe them: I preſent my ſelfe before you, Protectour of the miſerable, but you regard me not, or elſe you diſdain me.

Of a faithfull friend who bore a part in my intereſt, Thou art become cruell to me, with thy ſtrong hand thou oppoſeſt thy ſelf againſt mee. you are changed into a cruell enemy, who laughs at my ſorrows: and that hand wherewith you afflict me is no more the hand of a good Father, which corrects his children; but the hand of an incenſed Prince, who revengeth himſelf of his Subjects.

You have not raiſed mee, Thou lifteſt me up to the wind: thou cauſeſt mee to ride upon it, & diſſolveſt my ſubſtance. but that my fall might be heavier: In the birth of my greatneſſe you meditated the deſigne of my ruine; and you have not made mee walk upon the windes, but to daſh my head againſt the Rocks when you ſhall throw mee down.

Finally, For I know that thou wilt bring mee to death, and to the houſe appointed for all living. I know that you will deliver me to Death, and that your anger will give me no truce, till it hath ſent mee into thoſe lad places where Nature hath taken up quarters for all men.

Yet it is not your cuſtome to perſecute them to death; Howbeit, hee wil not ſtretch out his hand to the grave, though they cry in his deſtruction. you raiſe them up, when you have caſt them down, and you appear more powerfull to ſave them than to ruine them: wherefore I promiſe my ſelf that your perſecution will end ſooner then my life, and that if I have lived in your diſcountenance, I ſhall die in your favour.

The care which I have had of the miſerable keeps mee in this hope; Did not I weep for him that was in trouble? was not my ſoule grieved for the poor? for I mixt my weeping with their tears; their miſeries made mine, and my ſoul was ſo ſenſible of their ſorrows, that to ſee us together, it would have been hard to judge which had been more afflicted.

But alas! When I looked for good, than evil came unto me: and when I waited for light, there came darkneſs. Heaven hath deceived my hopes; for when I expected nothing but good, there is come nothing but evill; when I promiſed my ſelf an happy fortune, there is nothing come to mee but diſgrace: thoſe fair dayes which I hoped for have produced but obſcure nights, and Divine Providence hath made us know, that if our expectations are falſe, our conjectures are not more true.

This unexpected misfortune hath put all my Paſſions into ſo furions a diſorder, My bowels boiled and reſted not: the days of affliction prevented me. that the warre which they make with mee can have no truce; my minde cannot calm their fury, becauſe the affliction which ſurprized it, gave it no leiſure to defend it ſelfe; and it perceived it ſelf ingaged to fight, when it thought on nothing but peace.

So doe I all the actions of a man whom Paſſion maſters; I went mourning without the Sun; I ſtood up, and I cried in the Congregation. for as I know well that my death is inevitable, I wear mourning for my ſelf, I never walk in publick, but the tears of my eyes diſcover the diſpleaſures of my heart; my mouth is always open for ſighs, and grief making me loſe reſpect, I cry out in company, as well as in the Deſerts.

But all my complaints are unprofitable: I am a brother to dragons, and a companion to owls. for it ſeems my neereſt neighbours have left their ſweetneſſe to put on the nature of Dragons, and my friends have deſpoyled themſelves of their ſenſes, to habit themſelves with the diſpoſition of Oſtriches, which they ſay, have ſo little love, that they have none for their young ones.

Notwithſtanding, My skin is black upon me, and my bones are burnt with heat. one neede but look upon mee to have compaſſion of my miſeries, and without alledging their Reaſons, the ſight of my countenance might touch them with pity; for my skin is more tanned then the people which inhabit Ethiopia, and my bones deſtitute of their vigour, are dryer, then if the fire had burnt them.

Finally, to comprehend in a few words all the Hiſtory of my miſeries: My harp alſo is turned to mourning, & my organ into the voice of them that weep. It is ſufficient to tell you, that my pleaſures are changed into pains, that my condition is more miſerable then it was happy, that my Lute is no longer fit but for melancholy Ayres, and that all thoſe inſtruments which ſerved for to divert me are condemned either to ſigh or to be ſilent.

AS there is nothing more ſweet to the afflicted then complaints, there is nothing more agreeable to oppreſſed Innocents, then the thought of their Innocence: wherefore I will entertain you with mine, and make you an ample relation of the vertues which I have practiſed during my good fortune. I made a covenant with mine eys; why then ſhould I think upon a maid? I had made an agreement with my eyes that their Glances ſhould no • ſeduce my ſoul, and not only that they ſhould not conſider thoſe loſt women, whoſe allurements engage men in ſin but that they ſhould not ſtay upon thoſe innocent face whoſe beauty hath neither paint, nor deſigne of Malice.

For I conſidered that if I give my ſelfe up to impurity God who cannot endure it would withdraw himſelf from me, For what portion of God is there from above? and what inheritance of the Almightie from on high? and that my bod • being infected with this 〈◊〉 my ſoule ſhould never be honoured with his grace.

I was not ignorant alſo th •• the Ruine of impure ſouls 〈◊〉 inevitable, Is not deſtruction to the wicked? & a ſtrange puniſhment to the workers of iniquity? that Heaven declares war to thoſe who perſecute Chaſtity, and if it ha • averſion from all other ſi • ners, it hath hatred and ho • rour for the unchaſte; A • although this ſort of people ſearch for darkneſſe and that they can hardly diſcover them, yet I pretend not to abuſe the God whom I ſerve, for I know well that he ſees my thoughts, that he counts my ſteps, and that I doe nothing which he knowes not better than my ſelfe.

So is it no trouble to me to diſcover to him the condition of my ſoule, If I have walked with vanity, or if my foot hath haſted to deceit. nor to appeare before his Tribunall to heare my Sentence: wherefore if my words have been double, if my mouth have not been the faithfull interpreter of my heart, and if I have not dealt ſacerely with men.

I am content that he examine me according to rigor, Let me be weighed in an even balance, that God may know mine integrity to the end that if he finde me guilty he may make me ſerve for an example, and if he finde me juſt, he may publiſh my • nnocence, and give it the crown which it deſerves.

THoſe three perſons broke up the conference, So theſe three men ceaſed to anſwer Job, becauſe he was righteous in his own eyes. and replyed no more to Job, whether perſwaded by his reaſons they beleeved that he was innocent, or whether, as it is more probable, they loſt all hope of making him confeſſe that he was guilty.

A young man, Then was kindled the wrath of Elihu the ſon of Barachel the Buzite, of the kindred of Ram: againſt Job was his wrath kindled, becauſe he juſtified himſelf rather than God. the ſonne of Barachel, of the Countrey of Buz, and of the family of R •• , who had been preſent at all this diſpute, grew angry at Job, and was principally offended that he perſiſted in his firſt beliefe, which perſwaded him that he was juſt, and that God himſelfe could not condemne him for his ſinne.

He was angry likewiſe at Jobs friends, Alſo againſt bis three friends was his wrath kindled, becauſe they had found no anſwer, and yet had condemned Job. that they were not able to finde good reaſons to oppoſe him, and that paſſing the bounds of a conference where every one fairely defends his opinion, they medled with condemning him, and tooke no paines to convince him.

Yet he patiently heard the diſcourſes of the one, Now Elihu had waited till Job had ſpoken, becauſe they were elder than he. and the anſwer of the other, becauſe being the youngeſt, he believed that he owed this reſpect to their age, and was obliged to heare them whileſt they ſpoke.

When Elihu ſaw that there was no anſwer in the mouth of theſe three men, then his wrath was kindled. But when he ſaw that the eloquence of Job triumphed over their wiſdome, and that their filence accompanied with confuſion was a tacite and knowledgement of their defeat, he grew more angry than before, and tranſported with his paſſion, he ſayes to them very briskely:

As I am younger than you, And Elihu the ſon of Barachel the Buzite anſwered and ſaid, I am young, and ye are very old, wherefore I was afraid; and durſt not ſhew you mine opinion. your age hath made me reverence your diſcourſes, and mine hath made me contemn my owne thoughts, wherefore with my head bowed, and a ſoule filld with a reſpective feare, I did not dare to tell you my opinion of the ſubject upon which you diſpute.

I ſaid Dayes ſhould ſpeak, & multitude of yeers ſhould teach wiſdom. For I hoped that your wiſdome would furniſh you with reaſons for to convince this obſtinacy, and that the number of yeares which give you ſo much advantage over young men, would inſtruct you ſome way of happily determining your conference, and would diſcover to you arts from which this unhappy man could not defend himſelfe.

But for ought I can learne, But there is a ſpirit in man: and • he inſpiration of the Almighty giveth them underſtanding. it is the Spirit of God which furniſheth us with good things, and that it is its motion rather than our reaſon which gives us overtures to win the hearts of men, which heare us.

Prudence is not alwaies ti • d to age, Great men are not alwaies wiſe: neither do the aged underſtand judgement. and though knowledge be the daughter of time, 〈◊〉 doth not alwaies happen, that the moſt aged are the moſt learned, and experience • eacheth us, that as we ſee old fooles, we ſee likewiſe • oung wiſe men.

Therefore I ſaid, Hearken to me, I alſo will ſhew mine opinion. Wherefore leaving that • aſhfull reſpect which hinderd me from ſpeaking in ſo notable an occaſion, I will invite you to heare me, and a • I know God gives nothing but to communicate it to ou • friends, I deſire you to take part of that light which I have received from his bount • ▪

The long filence which 〈◊〉 afforded you, Behold, I waited for your words; I gave cat to your reaſons, whileſt you ſearched out what to ſay. obligeth you to heare me, for you know tha • during your conteſtations, 〈◊〉 did not interrupt you, and my patience hath endured a • long as your entertainments.

Yea, I attended unto you: and behold, there was none of you that convinced Job, or that anſwered his words: I gave you my attention a • long as I beleeved that you had any reaſons left to defend the cauſe of God; but fo • ought I know there is not on • of you can anſwer the Diſcourſes of Job, nor alledge good proofes to perſwade him that he is guilty.

And do not ſay to excuſe your ſilence, Leſt ye ſhould ſay, Wee have found out wiſdome: God thruſteth him downe, not man. that you have ſufficiently convinced him 〈◊〉 ſince you have made him conſeſſe that his diſaſter is an effect of Gods Juſtice, which cannot be miſtaken, and not of the anger of men who may be abuſed.

Now he hath not directed his words againſt me • neither will I anſwer him with your ſpeeches. I know that he hath not medled with me in his diſcourſes, and that all the reproaches which he hath uſed to you, do not touch my honour, nor is it my intereſt but Gods which makes me ſpeak; and becauſe your reaſons could gaine nothing upon his minde, I will alledge you ſome others, and aſſault him with new weapons.

For if he hath been hitherto victorious, They were amazed, they anſwered no more, they left off ſpeaking. it is rather through your cowardiſe than his owne courage; his anſwers have amazed you, When I had waited, (for they ſpake not, but ſtood ſtill & anſwered no more. becauſe he hath replyed upon you more boldly than a Malefactor ought, and this thought hath ſhut your mouths, and made your diſcourſes ceaſe. Since then I have vainly expected, and you have not ſpoke, ſince you have baſely abandoned Gods ſide • and by your ſilence yeelded the victory to his enemy.

I will ſpeake for to ſupply your default, I ſaid, I will anſwer alſo my part, I alſo will ſhew mine opinion. and treat with Job in my turne, that by the force of my eloquence I may oblige him to confeſſe, that if he hath had the better, i • is becauſe you knew not how to aſſault him, nor defend you • ſelves.

I have ſo many reaſons to convince him, For I am full of matter, the ſpirit within me conſtraineth me. that I do not ſo much apprehend the event of the fight, as the flight of my enemy: The ſubject which I muſt treat on furniſheth me with ſo many thoughts, that my minde hath no trouble but to marſhall them, and my mouth hath ſo many words for to expreſſe them, that I muſt ſtrive to keep them in.

In the violent deſire which 〈◊〉 have to ſpeak, Behold, my belly is as wine which hath no vent, it is ready to burſt like new bottels. methinks my • eart is like thoſe new wines which have been tunned up, • nd which having no vent • o evaporate their ſteames, • oyle with fury and burſt the • eſſels, which take away their • berty.

I will then open my mouth • o diſcharge my heart a little, I will ſpeak that I may be refreſhed: I will open my lips, and anſwer. 〈◊〉 will give way to my words, that I may breathe more free • y, and I deſire you to take •• rt of my thoughts to aſſiſt you in your needs, and to eaſe me in my abundance.

I firſt proteſt to you, Let me not, I prey you, accept any mans perſon, neither let me give flattering titles unto man. that inſpect and ſhame ſhall not • inder me from ſpeaking truth, and without having regard to the condition of thoſe who heare me, I will ſpeake freely, and not give to men in my diſcourſe thoſe glorious gualities which belong onely to God.

ELihu, Wherefore Job, I pray thee, hear my ſpeeches, and hearken to all my words. who judged that his Auditors were diſpoſed to heare him, and that there remained not any thing more to prepare the minde of Job, ſaid to him:

As you are moſt intereſted in the cauſe, you are moſt obiged to heare me; lend your eare then to my diſcourſes, and deſpiſe not reaſons which as well regard the good of your ſoule, as the honour of God.

Behold, now I have opened my mouth, my tongue hath ſpoken in my mouth. Behold then I open my mouth to ſpeake to you with liberty, and I oblige my tongue to furniſh me with words, which ought to be ſo much the leſſe ſuſpected as they are mine, and as I ſhall imploy them for truth onely, and not for the paſſion of your enemies.

My words ſhall be of the uprighteſſe of my heart: and my lips ſhall utter knowledge clearly. You ſhall ſee by the ſincerity of my diſcourſe that my deſigne is not to confound you, but to inſtruct you: with this right intention, I ſhall deduce my reaſons ſo cleerely, that it ſhall be no trouble to you to comprehend them.

The Spirit of God hath made me, and the breath of the Almighty hath given me life. Thoſe promiſes which I make you muſt not ſeeme impoſſible to you, ſince it is the Spirit of God which makes me ſpeake, and my tongue being but the interpreter of his thoughts, my eloquence is more divine than human.

If thou canſt anſwer me, ſet thy words in order before me, ſtand up. But doe not beleeve that in the liſts where we enter I would have all the advantage be on my ſide, I deſire that our weapons may be equall, that you may fight with all your forces, that you turne not away your face, and that it be permitted you as well to aſſault me, as to defend your ſelfe.

Behold, I am according to thy wiſh in Gods ſtead: I alſo am formed out of the clay. And certainely the match is very equall, for if God be your. Father he is alſo mine, if we are his Children we are Brothers, and if he hath moulded my body of dirt, he hath not formed yours of a more noble matter.

Behold, my tertour ſhall not make thee afraid, neither ſhall my hand be heavie upon thee. I beſeech you onely that the wonders which I ſhall tell you, may not aſtoniſh you, that that heat which accompanies the diſcourſes of young men may give you no alarum, and that the eloquence wherewith heaven hath favoured me, may not render ſuſpected the truth which I ſhall declare.

But for feare you ſhould beleeve that I would make monſters to deſtroy them, Surely thou haſt ſpoken in mine hearing, and I have heard the voice of thy words, ſaying, and put falſe opinions upon you to oppoſe them, I ſhall faithfully relate them in the ſame words, which you ſerved your ſelfe with to make us comprehend them.

You have ſaid with more inſolence then truth, I am clean without tranſgreſſion, I am innocent, neither is there iniquity in me. that your heart was pure, that ſinne had never ſullied it that all your intentions had been good, and that you • actions had not been leſſe innocent; that heaven ha • ſought cccaſions to hurt you that without having found reall ſinnes which it migh • juſtly puniſh, it had fained imaginary ones, and that making your complaints paſſe for crimes, it had treated you as rigorouſly, as if you had been its enemy.

That to ſecure it ſelfe of you as they doe of Malefactors, Behold, he findeth occaſions againſt me, he counteth me for his enemy. it was not content to put irons upon your legges, but it had put ſalve to ſpy all your actions, He putteth my feetin the ſtocks, he marketh all my paths. and ſet Guards upon you to relate unto it all your words.

Theſe diſcourſes are blaſphemies, Behold, in this thou art not juſt: I wil anſwer thee, that God is greater then man. but leaſt you ſhould thinke that I will ſence my ſelfe rather with authority then reaſon, I ſhall tell you that the Majeſty of God obligeth us to reverence all his deſignes, and that his greatneſſe forbids us for to condemne his judgements.

You pretend that he doth wrong, Why doſt thouſtrive againſt him? for he giveth not account of any of his matters. and that his proceeding is unjuſt, becauſe he deſpiſeth your words, and anſwers not to all the reproaches which you uſe in the reſentment of your griefes.

But beſides that theſe injurious complaints oblige not him to reply to you, For God ſpeaketh once, yea twice, yet man perceiveth it not. know that his greatneſſe diſpenſeth with him for ſpeaking ſo often, and that when he hath once made us to underſtand his will, nothing obligeth him to informe us of it anew, and when he hath given us any advice, we ought to follow it, and not to demand any other.

Sometimes he advertiſeth men in the night, In a dreame, in a viſion of the night, when deep ſleep falleth upon men, in ſlumbrings upon the bed: and when Ghoſts fly through the Ayre, and that all is filled with darkneſſe and dreames, and that reſt charmes the ſences, and that men plunged in ſleep, are neither in the number of the living nor the dead.

He ſpeakes ſecretly to the eares of their heart, Then he openeth the ears of men, & ſealeth their deſtruction. whilſt thoſe of their body are ſhut up, and in a condition where it ſeemes they are uncapable of apprehending any thing he declares to them his will, and by imaginations which he paints in their fancies he afflicts or comforts them.

As he labours for their ſalvation as well as for his owne honour, That he may withdraw man from his purpoſe, and hide pride from man. he gives them this advice but to make them better, for whether it be to withdraw them from their finne, or for to deliver them from the pride which tyrannizes over them, and make them free in making them become humble.

Or whether it be to advertiſe them of the misfortune which threatens them, He keepeth back his ſoule from the pit, and his life from periſhing by the ſword. informe them of the bad deſigne of their enemies, diſcover to them the treaſons which they plot againſt them, and preſerve them from a violent and ſuddaine death.

He ſpeakes to them alſo ſometimes by griefes, He is chaſtened alſo with paine upon his bed, and the multitude of his bones with ſtrong paine. and ſerves himſelfe with diſeaſes to inſtruct them, he takes from them the power of doing evill, ſo that he may take from them the deſire of it, and commands a languiſhing Feaver to burne their entrailes, and to conſume that moyſture which nouriſheth the bones, and conſerveth life.

You ſhall ſee them then in bed dejected and diſtaſted, So that his life abhorteth bread, and his ſoule dainty meart. the beſt meats diſpleaſe them, Bread which is the moſt innocent of Elements, and which changeth it ſelfe moſt eaſily into our ſubſtance • auſeth averſion in them, and thoſe delicate meats which they ſought ſo paſſionately, are no leſſe horrid to them then poyſon.

When the Malady contitues, their colour changes, His fleſh is conſumed away that it cannot beſeen, and his bones that were not ſeen, ſtick out. their favour vaniſhes, they become ſo leane that the bones pierceing the ski • me, they ſeeme rather Skeletons than men: Phyſitians give them over, thoſe which ſee the loathſome ſymptomes which accompany their diſeaſe, judge it mortall, and beleeve that without a Miracle they cannot eſcape.

But whileſt every one deſpaires of their life, If there be a meſſenget with him, an interpreter, one among a thouſand, to ſhew unto man his uprightnes: that Angel which hath been choſen out of a thouſand to be their Tutelar, undertakes to convert them, and to defend them.

The Majeſty of God which takes pleaſure in being overcome by the prayers of hi • people will give him charge to cure them, Then he is gracious unto him, and ſaith, Deliver him from going downe to the pit, I have found a ranſome. and his Mercy which is ingenious in obligeing them will finde ſomething in their perſons wherewith to ſatisfie his Juſtice, His fleſh ſhall befreſher then a childes: he ſhall return to the days of his youth. it will ordaine that their body which hath been conſumed by ſickneſſe be eſtabliſhed in its former vigour, and that by ſecrets which Phyſick and Nature doe not know, it be reſtored to that beauty which it poſſeſſed in its prime.

Then their Sickneſſes, He ſhall pray unto God, and he will be favourable unto him, and he ſhall ſee his face with joy: for he wil render unto man his righteouſneſſe. joyning their prayers with thoſe of their good Angels ſhall make heaven propitious to them, and not to be ingratefull for ſo rare a favour, they ſhall thanke God in his Temple with a thouſand teſtimonies of joy, which ſhall be followed with a perfect cure of their body and of their ſoule.

ELihu continued his diſcourſe, Furthermore Elihu anſwered and ſaid, and accompanied it with all the exteriour graces which make an Oratour agreeable, and which charme the ſences of the Auditors, to make his reaſons paſſe with more delight into their mindes.

ELihu, Elihu ſpake moreover, and ſaid: who knew well how to begin a diſcourſe, but who knew not how to end it, continued his in this manner:

Doe you thinke that your Propoſitions are maintaineable, Thinkeſt thou this to be right, that thou ſaidſt, My righteouſneſſe is more then Gods. that you have reaſon, when you will eſtabliſh your innocence at the expence of Gods Juſtice, and by a pride which cannot enter but into the ſpirit of a Devill, you inſolently ſay, that you are more juſt than he?

For you cannot deny but your impudence hath drawne theſe blaſphemies from your mouth: For thou ſaidſt, What advantage will it be unto thee, and what profit ſhall I have if I be cleanſed from my ſinne? good and evill are equally indifferent to God, and as he is not obliged by reſpects, he is not offended by contempts.

As for me, I will anſwer thee, and thy companions with thee. who cannot endure that ſo pernitious a diſcourſe remaine without reply, I will confute all the words of it, and condemne your friends, who approve it by their ſilence.

Lift up your eyes, Look unto the heavens, and ſee & behold the clouds which are highe then thou. looke upon Heaven, and conſider that it is ſo high, that they cannot aſſault it, that the diſtance which ſeperates it from us, warrants it from all our attempts, that the Arrows which they draw againſt it are not fatall, but to thoſe which draw them, and that it is as ſecure againſt our outrages, as it is elevated above our heads.

If you offend him whoſe Throne it is, If thou ſinneſt, what doeſt thou againſt him? or if thy tranſgreſſions be multiplied, what doeſt thou unto him? if you multiply your crimes for to ſatisfie the deſire which you have to diſpleaſe him, what injury will you doe his Glory, which depends not upon your opinion? what wrong will you doe his State, the peace or confuſion whereof depends not but upon his owne will?

Or if out of a better deſigne you ſerve him faithfully, If thou be righteous, what giveſt thou him? or what receiveth he of thine hand? what advantage ſhall he draw from your duty? If you load his Altars with Sacrifices, and if you enrich the Temples, which they have erected to his honour, what profit ſhall he receive thence, who accepts not our preſents, but to returne them us backe with intereſt?

ELihu, Elihu alſo proceeded, and ſaid: who ſaw well that his tediouſnes might make him troubleſome, and that the moſt part of his Auditors languiſhed, awakened them by an artificiall excuſe, and become more eloquent then he had been yet, returnes to his diſcourſe in this manner:

If the intereſts of God are deare to you, Suffer me a little, and I wil ſhew thee, that I have yet to ſpeake on Gods behalf. and if you are as jealous of his Glory, as he is carefull of your ſalvation, I conjure you to continue me yet a little that favourable ſilence, wherewith you have hitherto obliged me, for there are ſome reaſons behinde, which I cannot omit without doing injury to the cauſe of him, of whom I have the honour to be the Aduocate.

Permit me then to handle this ſubject as it deſerves, I will fetch my knowledge from afar, and will aſcribe righteouſneſſe to my Maker. and to deduce you the principles, whereof you have yet ſeene but the concluſions, I hope that your patience will not be unprofitable to you, and that your minde convinced by my reaſons will acknowledge, that the God which we adore is not unjuſt.

IF theſe wonders raviſh you, At this alſo my heart trembleth, & is moved out of his place. thoſe which are left me will raviſh you much more, and I my ſelfe am ſo ſurpriſed, that to judge by the extraordinary palpitation of my heart, it ſeemes as if it would goe out of my breaſt, and teſtifie its aſtoniſhment by its death.

WHen this long diſcourſe, Then the Lord anſwered Job out of the whirlwinde, & ſaid: which wanted neither truth, nor cunning was ended, God who would himſelfe try the patience of Job, and exerciſe him once againe before he crowned him, appeared in a Cloud worthy of his Majeſty, and ſpake to him in this manner:

Who is that raſh man, Who is this that darkneth counſell by words without knowledge? who after having expreſſed his thoughts in a confuſion of words, comes impudently to croſſe my deſignes, and reduce the lawes of my Providence to the feeble reach of his owne minde?

If he have as much courage as inſolence, Gird up now thy loins like a man: for I will demand of thee, and anſwer thou me. let him prepare himſelfe for the Combat, let him take Armes to defend himſelfe, and ſince he hath deſired to try his force againſt mine, and to enter into the liſt with me, let him anſwer to my demands, and learne by this diſpute, that the wiſdome of men is but folly before me.

Where were you, Where waſt thou, when I laid the foundations of the earth? declare, if thou haſt underſtanding when taking counſell of none but mine owne Power and Goodneſſe, I laid the foundation of the earth, and made it unmoveable in the midſt of the Ayre, where it hath no other ſupport but its owne weight? declare to me this ſecret if you know it, and make it appeare in this occaſion that you have more knowledge than vanity.

Tell me who hath taken the meaſure of this Univerſe, Who hath laid the meaſure thereof, if thou knoweſt? or who hath ſtretched the line upon it? and compaſſed the Mountaines and Vallies of the earth, and formed ſo perfect a Globe of it, whereupon are the ſoundations thereof faſtned? or who laid the corner ſtone thereof? that it ſerves the Univerſe for a Center, and is the unmoveable Point where all its Lines meet? Who hath founded all this great worke upon ſuch firme Columnes? and who is that ſage Architect who hath layed the firſt ſtone of ſo magnificent a Palace?

Where were you, When the morning ſtars ſang together, and all the ſons of God ſhouted for joy. when at the birth of the World all the Starres praiſed me, and all the Creatures which are my productions and my Children, by an harmonions conſent, which the courſe of time was never able to interrupt, publiſhed ſo loud my Divine perfections?

Who ſhut up that proud Element, Or who ſhut up the ſea with doores, when it brake forth, as if it had iſſued out of the womb? which acknowledgeth no other power than mine within the bounds, which it dares not paſſe?

Who preſcribed it Lawes when it came out of that confuſed Maſſe, When I made the cloud the garment thereof, and thicke darkeneſſe a ſwadling band for it. which ſeemed to be the Wombe of the Univerſe, and treating it like a Childe who is new borne, I cover'd it with Clouds as with Swadling-clouts, and layed it in its Bed as in a Cradle, and commanded the Vapours which environ it to ſerve it for cloathes?

For you are not ignorant that it was I who gave it its being, And brake up for it my decreed place, and ſet bats and doors, who marked it out its bounds, and who to ſtay its violence oppoſed Bankes which it often toucheth, but never overthrowes.

When he is engaged in fight, He mocketh at fear, and is not affrighted: neither turneth hee back from the ſword. nothing can aſtoniſh him, the poynts of Pikes, and the glittering of Swords cannot make him to requoyle; danger encreaſeth his courage, he knowes not feare, and is never more furious than when he ſees himſelfe covered with his bloud. The quiver ratleth againſt him, the glittering ſpear and the ſhield.

The noyſe of Armes aſtoniſheth him not, and whether the Cavalier who rides him ſhoots his Arrowes, or darts his Javelin, or wards with his Buckler the blowes which are made at him, he is alwaies equally aſſured.

If in the fury which animater him his Maſter pulls back the Bridle, He ſwalloweth the ground with fierceneſſe audrage: neither beleeveth he that it is the ſound of the trumpet. and hinders him from advancing, he foams with rage, he gnawes his Bit, and to ſee him bend his neck, and open his mouth, you would thinke that he would bite the earth: he alwaies hath his eare open to liſten to the ſound of the Trumpet, and in paſſion which he hath to fight he imagines that it will never ſound the charge.

But when he heares it, He ſaith among the trumpets, Ha, ha; and he ſmelleth the battell afarre off, the thunder of the captaines, and the ſhouting. and the Tantaras hath filled his eares, he witneſſeth by his neighing the pleaſure which he receives in it, they judge by his action that he ſmells the warre, that he preſages the Battell, and that become reaſonable he is animated by the ſpeeches of the Captaines, and excited by the acclamations of the Souldiers.

Doth the Hawk fly by thy wiſdome, and ſtretch her wings toward the ſouth? It is by your counſell or your addreſſe that the Hawke leaveth off his old feathers to take new ones, that by the favour of certaine winds he deſpoyles himſelfe to cloath himſelfe againe, that he prevents the rigour of Winter, and furniſheth himſelfe with a ſecond plumage more thick than the former?

GOd anſwereth out of the midſt of that cloud, Then anſwered the Lord unto Job out of the whirlwinde, & ſaid: from whence he had already pronounced ſo many Oracles, and ſaid to Job:

Reſume new ſtrength, Gird up thy loyns now like a man: I will demand of thee, and declare thou unto me. prepare your ſelfe to ſuffer a ſecond Aſſault, and ſince you have gloried in having ſuch high knowledge, ſinde out replyes to all the demands which I deſire to make to you.

THough this terrible Prodigy, None is ſo fierce that dare ſtir him up: who then is able to ſtand before me? which ſeemes to be the Tyrant of the Sea, be the worke of my hands, yet men ought not to accuſe me of being cruell, for if my inclination carried me to cruelty, there is no Creature which could reſiſt my fury

But I am farre from treating them ſo, Who hath prevented me, that I ſhould repay him? whatſoever is under the whole heaven, is mine. ſince my liberality prevents their ſervices, and my bounty which created them, takes care of preſerving them.

As then the VVhale is rather a proofe of my Power than of my Rigour, I will not conceal his parts, not his power, nor his comely proportion. I will continue in deſcribing him, and repreſenting in choyce tearmes, and proper to perſwade, the diſpoſition and the greatneſſe of his body.

Neither is there any one who can relate his properties, Who can diſcover the face of his garment? or who can come to him with his double bridle? who dare lift up his terrible eye-browes, which hang over his eyes and make him blinde, or attempt to enter into his throat, Who can open the doors of his face? his teeth are terrible round about. and to count his monſtrous teeth, where it ſeemes that terrour is lodged to affright all thoſe who behold them.

His body is armed with ſuch ſtrong ſcales, His ſcales are his pride, ſhut up together as with a cloſe ſeal. that they ſeeme to be ſo many bucklers of Braſſe wherewith Nature hath covered him to defend him: One is ſo neer to another, that no air can come betwixt them. they are ſo cloſe that neither the wind which paſſeth through all places, nor Armes which penetrate all things can finde the defect of them, They are joyned one to another, they ſtick together, that they cannot be ſundred. and they are ſo faſt together that no Art nor violence can divide them.

VVhen this dreadfull Monſter ſneezeth, By his ſneezing a light doth ſhine, and his eyes are like the eye-lids of the morning. there are ſeene twinckle a thouſand ſparkes of fire, and when he opens his eyes he darts forth lookes, which have no leſſe brightneſſe than the firſt rayes of the morning.

If he open his throat, Out of his mouth go burning lamps, and ſparks of fire leap out. there iſſue forth burning Torches, which diſperſe every where light and feare.

VVhen he breathes, Out of his noſtrils goeth ſmoak, as out of a ſeething pot or cauldron. his Noſtrils caſt forth a thicke ſmoake like to that of a boyling Caldron, his breath is ſo violent that it would make the Coales red, His breath kindleth coals and a flame goeth out of his mouth. ſave the Forger his paines, and light the fire of his Furnace.

THe greatneſſe of God had impoſed ſilence upon Job, Then Job anſwered the Lord, and ſaid. his goodneſſe made him ſpeak, and the regret which he had for having complained, put theſe Excuſes in his Mouth.

I know my God, I know that thou canſt do every thing; and that no thought can be with-holden from thee. that as nothing is impoſſible to your Power, nothing is hidden from your knowledge, you can do all that you will, weakneſſe hinders not the Execution of your Deſignes, and Darkneſſe covers not the Sentiments of our hearts.

A Man muſt be very indiſcreet, Who is he that hideth counſel without knowledge? therefore have I uttered that I underſtood not, things too wonderfull for me, which I knew not. or very ignorant, if he thinke to conceale his thoughts from you; for my part, I diſcover you mine, and confeſſe to you, that I ſpake raſhly when I complained of your Juſtice, and that by Diſcourſes which ſurpaſſed the reach of my underſtanding, I cenſured your Providence.

Now that my Reproaches are turned into Satisfactions, Hear, I beſeech thee, and I will ſpeak: I will demand of thee, and declare thou unto me. and my Complaints changed into Prayers, give me leave to ſpeak to you, and do me the favour to hear me.

The admirable Diſcourſes which you have made me, I have heard of thee by the hearing of the ear: but now mine eye ſeeth thee. have defaced all Doubts out of my Soul; thoſe divine Lights wherewith you have illuminated me, have diſſipated all the Darkneſſe of my Heart; I reade your Providence, I ſee your Deſignes, and I adore them; I underſtand the cauſe of my Miſfortunes, and I reverence it, I know for what reaſon the innocent are afflicted, and I am comforted at it.

So that I blame all my paſt opinions, Wherefore I abhorre my ſelfe, and repent in duſt and aſhes. I oblige my Heart to be ſorry for them, I command mine Eyes to weep for them, I ordain my hands to puniſh them, and condemne my whole Body to do penance for them with Aſhes and Sack cloth. And it was ſo, that after the Lord had ſpoken theſe words unto Job, the Lord ſaid to Eliphaz the Temani • e, My wrath is kindled againſt thee, and againſt thy two friends: for ye have not ſpoken of me the thing that is right, as my Servant Job. hath.

After God had teſtified that the ſatisfactions of Job were not unacceptable to him, he diſcourſed thus with Eliphas; Your Crimes have irritated my Juſtice, and ſhe would take a memorable revenge upon you, if my Mercy did not detain her; for in all your Invectives my honour hath ſerved you but for a pretence to accuſe Innocence; you have confounded the Crime with the Puniſhment; and the inclination which you have to interpret ſiniſterly the Actions of your Neighbour, hath made you judge that my Servant was guilty becauſe he was miſerable: but his Complaints are more acceptable to me than your Prayſes, and I can more eaſily pardon the Regrets which ſorrow hath drawn from his Mouth, than I do the Reproaches which Malice hath drawn from yours. Therefore take unto you now ſeven Bullocks, & ſeven Rammes, & go to my ſervant Job, and offer vp for your ſelves a burnt-offering, and my ſervant Job ſhall pray for you, for him will I accept: leaſt I deale with you after your folly, in that ye have not ſpoken of me the thing which is right, like my Servant Job.

Wherefore I command you to chooſe ſeven Bulls and as many Rammes out of your Flockes to make a Holocauſt of them which may expiate your Crimes, and repair my honour; but becauſe the ſacrifices of the wicked are not acceptable to me, I will have you engage my Servant to joyn his Prayers with yours, and to demand of my bounty the pardon of your offences: he is charitable enough to do you that good office, and I am mercifull enough to pardon you for his ſake.

Theſe three Princes touched with ſorrow, So Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite, went and did according as the Lord commanded them: the Lord alſo accepted Job. and ſeiſed with fear, exactly followed the Orders of God, who let himſelfe be overcome by the humble Prayers of Job, accorded him the favour which he begged for his Friends, and reeſtabliſhed him in his greatneſſe with ſo much advantage, that all things were reſtored him double, that it ſeemed God had not made him poor but to enrich him, nor taken away his goods but to given them him again with intereſt.

As the adverſity of Job had ſcattered his Friends, And the Lord turned the captivity of Job, when he prayed for his friends: alſo the Lord gave Job twice as much as he had before. his proſperity brought them again together; for at the noiſe of the Wonders which Heaven had wrought in his favour, they who were united to him by the Bonds of Nature or of Amity, came to viſit him, and after they had mingled their Teares with his at the memory of his paſt Miſeries, Then came there unto him all his brethren and all his ſiſters, and all they that had been of his acquaintance before, and did eat bread with him in his houſe: and they bemoaned him, and comforted him over all the evil that the Lord had brought upon him: every man alſo gave him a piece of money, & every one an earring of gold. they treated him magnificently, to teſtifie to him the joy which the eſtabliſhment of his Fortune brought them, and when they returned every one of them left him a Sheep as a Gage of his Affection, and an Ear Pendant of Gold in aſſurance of his fidelity.

His loſſe was as profitable to him as it was glorious; for Heaven took care of his Flockes, and multiplied them in that manner, that for ſeven thouſand Sheep which paſſed about his Plaines, he counted fourteen thouſand; for three thouſand Camels which carried Burdens he ſaw ſix thouſand in his Stables, So the Lord bleſſed the later end o • Job more than his beginning; for he had fourteen thouſand ſheep, and ſix thouſand Camels, and a thouſand yoak of Oxen, and a thouſand ſh • -Aſſes. for five hundred yoak of Oxen which tilled the Ground, he had a thouſand which bore the yoak, and for five hundred ſhe Aſſes which ſerved for divers uſes, he ſaw as many more in his fields.

His Wife becomming fruitfull at an Age well advanced, brought him ſeven Sonnes, whoſe perfections ſweetned the ſorrow which the loſſe of the other had cauſed him; He had alſo ſeven ſons & three daughters. and that in ſo great a happineſſe he might have nothing to lament, he had three Daughters which equalled or ſurpaſſed in vertue thoſe whom Death had taken from him.

The firſt whoſe beauty gliſtered like the Sun, And he called the name of the firſt Jemima, and the name of the ſecond Kezia, and the name of the third Kerenhappuch. derived her name from light; the ſecond whoſe breath was ſweeter than Roſes, borrowed hers from a moſt excellent Perfume; and the third whoſe cheekes Nature had painted with a moſt pleaſing Vermillion, took her name from the colour of her tincture.

Amongſt ſo many Perfections which made them remarkable amongſt the Women of that Age; And in all the land were no Women found ſo fair as tha • daughters of Job: and their father gave them inheritance among their brethren. they had this further advantage, that they ſurpaſſed them all in beauty; though they were married, they were not put to the trouble of leaving their Brothers, with whom they lived alwayes, and peaceably enjoyed the Inheritance which their father had left them.

The felicity of Job was ſo long that an Age could not bound it; After this lived Iob an hundred and fourty yeares, and ſaw his ſonnes, and his ſonnes ſonnes, even four generations. for after he had happily accompliſhed that, he lived yet fourty yeares; during ſo long a terme he had the pleaſure of ſeeing his childrens children even to the fourth Generation. But as there is no life ſo long which hath not its end, his was terminated by ſo gentle a Death, So Iob dyed being old, and full of dayes. that thoſe who ſaw it wiſhed one like it, and deſired that they might be happy to live and die like him.